» I 



i. m 






THE 



GRACE AND DUTY 



OF BEING 



SPIRITUALLY MINDED, 



DECLARED AND PRACTICALLY IMPROVED. 



BY JOHN OWEN, D. D. 

If 

Some time Vice Chancellor of the University of Oxford. 



CAREFULLY CORRECTED FROM THE AUTHOR'S EDITION. 



"To be spiritually minded is life and peace."— Rom. viii. 6. 
"Set your affections on things above." — Col. iii. 2. 



NEW YORK: 
ROBERT CARTER 

52 CANAL STREET. 

1842. 







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THE AUTHOR'S PREFACE. 

I think it necessary to give the reader a brief ac- 
count of the nature and design of the plain ensuing 
discourse, which may both direct him in the reading, 
and be some kind of apology for myself in the publish- 
ing of it. He may therefore know, that the thoughts 
here communicated, were originally private medita- 
tions for my own use, in a season wherein I was eve- 
ry way unable to do any thing for the edification of 
others, and from expectation, that ever I should be so 
able any more in this world. Receiving, as I thought^ 
some benefit and satisfaction in the exercise of my 
own meditations therein, when God was graciously 
pleased to restore a little strength unto me, I insisted 
on the same subject, in the instruction of a private 
congregation; and this I did partly out of a sense of 
the advantage I had received myself by being conver- 
sant in them, and partly from an apprehension,, that the 
duties directed and pressed unto in the whole discourse, 
were seasonable from all sorts of present circumstances,, 
to be declared and urged on the minds and conscien- 
ces of professors. For leaving others to the choice of 
their own methods and designs, I acknowledge, that 
these are the two things whereby I regulate my work 
in the whole course of my ministry — to impart those 
truths, of whose power I hope I have had, in some 
measure, a real experience ; and to press those duties, 
which present occasions, temptations, and other cir- 



viii author's preface, 

cumstances do render necessary to be attended to in a 
peculiar manner, are the things which I would princi- 
pally apply myself to in the work of teaching others. 
For as in the work of the ministry in general, the 
whole counsel of God, concerning the salvation of 
the church by Jesus Christ, is to be declared — so in 
particular, we are not to fight uncertainly, as men 
beating the air, nor shoot our arrows at random, with- 
out a certain scope and design. Knowledge of the 
flock whereof we are overseers, with a due considera- 
tion of their wants, their graces, their temptations, 
their light, their strength, and weakness, are required 
herein. And when, in pursuance of that design, the 
preparation of the word to be dispensed proceeds from 
zeal to the glory of God, and compassion to the souls 
of men ; when it is delivered with the demonstration 
of a due reverence to God, whose word it is, and of 
authority towards them to whom it is dispensed, with 
a deep sense of that great account, which both they 
that preach, and they that hear the word preached, 
must shortly give before the judgment seat of Christ, 
there may be a comfortable expectation of a blessed 
issue of the whole work. But my present design is, only 
to declare, in particular, the reasons why I judged the 
preaching and publishing of this small and plain dis- 
course concerning the grace and duty of being spiritu- 
ally minded not to be altogether unseasonable at this 
time, in the present circumstances of most Christians. 
And the .first thing which I would observe to this end 
is, the present importunity of the world to impose 
itself on the minds of men, and the various ways of in- 
sinuation, whereby it possesseth and filleth them. If 
it attain hereto, if it can fill the minds, the thoughts 
and affections of men with itself, it will, to some, for- 



ATTTHOR % S PREFACE. IX 

tify the soul against faith and obedience, and in oth^ 
ers, weaken all grace, and endanger eternal ruin. 

For if we love the world, the love of the Father is 
not in us 5 and when the world fills our thoughts, it 
will entangle our affections. And first, the present 
state of public affairs in it, with an apprehended con- 
cernment of private persons therein, continually ex- 
erciseth the thoughts of many, and is almost the only 
subject of their mutual converse. For the world is at 
present in a mighty hurry, and being in many places 
cast off from all foundations of steadfastness, it makes 
the minds of men giddy with its revolutions, or dis- 
orderly in the expectations of them. 

Thoughts about these things are both allowable and 
unavoidable, if they take not the mind out of its own 
power, by their multiplicity, vehemency, and urgency, 
until it be unframed as to spiritual things, retaining 
neither room nor time for their entertainment. 

Hence, men walk and talk, as if the world were all, 
when comparatively it is nothing. 

And when men come with their warmed affections 
reeking with the thoughts of these thngs, to the per- 
formance of, or attendance to, any spiritual duty, it is 
very difficult for them, if not impossible, to stir up 
any grace to a due and vigorous exercise. . Unless 
this plausible advantage which the world hath obtained, 
of insinuating itself and its occasions into the minds 
of men, so as to fill them and possess them, be watch- 
ed against and obviated, so far, at least, as that it may 
not transform the mind into its own image and like- 
ness, this grace of being spiritually minded, which is 
life and peace, cannot be attained nor kept to its due 
exercise. 

Nor can we be any of us delivered from this snare 



x author's preface, 

at this season, proceeding from the prevalent abhor- 
rence of our affections to things spiritual and heaven- 
ly, without a watchful endeavor to keep and preserve 
our minds in the constant contemplation of them, as 
will appear in the ensuing discourse. 

Again, there are so great and pregnant evidences of 
the prevalency of an earthly, worldly frame of spirit, 
in many who make profession of religion, that it is 
high time they were called to a due consideration, 
how unanswerable they are therein, to the power and 
spirituality of that religion which they do profess. 
There is no way whereby such a frame may be evin- 
ced to prevail in many, yea, in the generality of such 
professors, that is not manifest to all. In their hab- 
its, attires, and vestments, in their usual converse and 
misspence of time, in their over liberal entertainment of 
themselves and others, to the borders of excess, and 
sundry other things of a like nature 5 there is in many 
such a conformity to the world, (a thing severely for- 
bidden,) th?.t it is hard to make a distinction between 
them. And these things do manifest such a predomi- 
nancy of carnal affections in the minds of men, as, 
whatever may be pretended to the contrary, it is in- 
consistent with spiritual peace. To call men off from 
this evil frame of heart and mind, to discover the sin 
and danger of it, to direct them to the ways and 
means whereby it may be effected, to supply their 
thoughts and affections with better objects, to discover 
and press that exercise of them which is indispensably 
required of all believers, if they desire life and peace, 
is some part of the work of the ensuing discourse. It 
may be, it will be judged but a weak attempt as to the 
attaining of that end : but it cannot be denied to have 
these two advantages — first, that it is seasonable — and 



authok's preface. xi 

secondly, that it is sincerely intended. And if it have 
this only success, that it may occasion others, who 
have more ability and opportunity than I have, to 
bring in their assistance for an opposition to the vehe- 
ment and importunate insinuations of the world in 
these things, to have an entertainment in the minds 
of professors, this labor will not be lost, But things 
are come to that pass amongst us, that unless a more 
than ordinary vigorous exercise of the ministry of the 
word, with other means appointed to the same end, be 
engaged in, to recall professors to that strict mortifi- 
cation, that separation from the ways of the world, that 
heavenly mindedness, that delight in the contemplation 
of spiritual things, which the gospel, and the whole 
nature of the Christian religion do require 5 we shall 
lose the glory of our profession, and leave it very un- 
certain what will be our eternal condition. The same 
maybe spoken concerning love of the world, as to 
the advantages and emoluments which men trust to 
attain to themselves thereby. This is that which ren- 
ders men earthly minded, and most remote from hav- 
ing their conversations above. In the pursuit of this 
corrupt affection do many professors of religion grow 
withering, useless, sapless ; giving no evidence that 
the love of God abideth in them. On these and many 
other accounts., do many Christians evidence them- 
selves to be strangers to spiritual mindedness, from a 
life of meditation and holy contemplation on things 
above : yet unless we are found in these things in 
some good measure, no grace will thrive or flourish 
in us ; no duty will be rightly performed by us ) no 
condition sanctified or improved : nor are we prepared 
in a due manner, or made meet for the inheritance of 
the saints in light. Wherefore, as was said, to direct 



Xii • AUTHORS PREFACE. 

and provoke men to that which is the only remedy of 
all these evils, which alone is the means of giving 
them a view into, and a foretaste of, eternal glory 5 
especially to such who are in my own condition, 
namely, in a very near approach to a departure out of 
this world 5 is the design and scope of the ensuing 
discourse, which is recommended to the grace of God, 
for the benefit of the reader. 



ROMANS VII. vr. 
BUT TO BE ' SPIRITUALLY MINDED IS LIFE AND PEACE, 



CH APTE R I. 

i' 
The words of the Text explained. 

The expression in our translation sounds differently 
rom that in the original. To be spiritually minded, 
say we. In the original it is phronema tou pneumatos 
as that in the former part of the verse is phronema 
tes sarkos; which we render to be carefully minded. 
In the margin we read, the minding of the flesh and the 
minding of the spirit. And there is great variety in the 
rendering of the words in all translations, both ancient 
and modern. Prudentia, Sapientia, Intelligentia, Mens, 
Cogitatio, Discretio, id quod Spiritus sapit ; the Wis- 
dom, the Understanding, the mind, the Thought or 
Contrivance, the Discretion of the Spirit, that which 
the spirit savoreth, are used to express it. All our Eng- 
ish translations, from TindaPs the first of them, have 
constantly used, to be spiritually minded. Neither do 
I know any words whereby the emphasis of the original, 
considering the design of the apostle in the place, can be 
better expressed. But the meaning of the Holy Ghost 
in them must be farther inquired into. 

In the whole verse there are two entire propositions, 

2 



14< OP SPIRITUAL MINDENESS. 

containing a double antithesis, the one in their sub- 
jects, the other in their predicates. And this opposi- 
tion is the highest and greatest, that is, between eter- 
nal blessedness, and eternal ruin. 

The opposite subjects, are the minding of the flesh* 
and the minding of the spirit ; or the being carnally 
minded, and spiritually minded. And these two do 
constitute two states of mankind, unto the one of which 
every individual person in the world doth belong. 
And it is of the highest concernment unto the souls of 
men, to know unto which of them they appertain. 
As unto the qualities expressed by the flesh and the 
spirit, there may be a mixture of them in the same per- 
sons at the same time 5 there is so in all that are re- 
generate. For in them the flesh lusteth against the 
spirit, and the spirit lusteth against the flesh, and 
these are contrary. Gal. v. 17. Thus different con- 
trary actings in the same subject constitute not distinct 
states. But where either of them is predominant, or 
hath a prevalent rule in the soul, there it makes a dif- 
ferent state. This distinction of states, the apostle 
expresseth, v. 9. ' But ye are not in the flesh, but in the 
spirit.' Some are in the flesh, and cannot please God, 
v. 8. They are after the flesh v. 5. they walk after the 
flesh, v. 1. they live after the flesh v. 13. — This is one 
state. Others are in the spirit, v. 9. after the spirit, v. 
5. walk after the spirit, v. 1. This is the other state. 
The first sort are carnally minded, the other are spirit- 
ually minded. Unto one of these, doth every living 
man belong 5 he is under the ruling conduct of the flesh, 
or of the spirit ; there is no middle state ; though 
there are different degress in each of these as to good 
and evil. 

The difference between these two states is great, 



OF SPIRITUAL MIJNDEDNESS. l5 

and the distance in a manner infinite, because an eter* 
nity, in blessedness or misery doth depend upon it. — ■ 
And this at present is evidenced by the different fruits 
and effects of the principles and their operations, which 
constitute these different states ; which is expressed 
in the opposition that is between the predicates of the 
proposition ; for the minding of the flesh is death ; but 
the minding of the spirit is life and peace. 

1. To be carnally minded is death. Death, as it is 
absolutely penal, is either spiritual, or eternal. The 
first of these it is formally, the other meritoriously. 
It is formally death spiritual ; for they that are car- 
nally minded, are dead in trespasses and sins, Eph. ii. 1. 
For those who fulfil the desires of the flesh and of the 
mind, are by nature children of wrath, v. 3. are 
penally under the power of spiritual death. They are 
dead in sins and the uncircumcision of the flesh, 
Coll. ii. 13.' 

And it is death eternal, meritoriously. 'For if ye live 
after the flesh ye shall die, Rom.viii. 13. as the wages 
of sin is death, chap. vi. 23. 

The reason why the apostle denounces so woful a 
doom, so dreadful a sentence, on the carnal mind, he 
declares in the two next verses : { for the carnal mind is 
enmity against God ; for it is not subject unto the law 
of God, nor indeed can be; so then they that are in the 
flesh cannot please God. If it be thus with the carnal 
mind, it is no wonder that to be carnally minded is 
death ; it is not meet it should be any thing else. That 
which is enmity against God, is under the curse of 
God. 

In opposition hereunto it is affirmed, that to be spirit- 
ually minded, or the minding of the spirit, is life and 
peace. And these are the things which we are particu* 



16 OF SPIRIT XJAL MINDEDNESS, 

larly to inquire into ; namely, What is this minding of 
the spirit ; and then, How it is life and peace. 

1. The spirit, in this context, is evidently used in a 
double sense, as is usual where both the Holy Spirit 
himself, and his work on the souls of men, are related 
unto — 1. The person of the Spirit of God himself, or 
the Holy Ghost, is intended by it, v. 9. If so be that 
the Spirit of God dwelleth in you. And so also v. 11. 
The spirit of him that raised up Jesus from the dead. 
He is spoken of as the principal efficient cause of all 
the spiritual mercies and benefits here and afterwards 
insisted on. 2. It is used for the principle of 
spiritual life wrought in all that are regenerate by the 
Holy Ghost. — ' For that which is born of the Spirit is 
Spirit,' John iii. 6. 

It is most probable that the name spirit is here used 
in the latter sense, not for the spirit himself, but for 
that which is born of the spirit, the principle of spirit-? 
ual life in them that are born of God. For it is in its 
nature, actings, inclinations, and operations, opposed 
unto the flesh, v. 1. 4, 5 ; but the flesh here intended 
is that inherent corrupt principle of depraved nature, 
whence all evil actions do proceed, and wherewith the 
actions of all evil men are vitiated. The opposition, 
between them is the same with that mentioned and de- 
clared by the apostle, Gal. v. 17, 18, &c. Wherefore 
the spirit in this place is the ' holy vital principle 
of new obedience wrought in the souls of believers by 
the Holy Ghost, enabling them to live unto God.' 

2. Unto the spirit there is phronema ascribed, which, 
as we have intimated, is translated with great variety. 
Phronesis, is the principal power and act of the mind. 
It is its light, wisdom, prudence, knowledge, understand- 
ing, and discretion. It is not so with respect unto 



OF SPIRITUAL MINDEDNESS. 1? 

speculation, or ratiocination merely ; which is danoia, 
or sunesis. Bat this plironesis is its power as it is 
practical, including the habitual frame and inclination of 
the affections also. It is its faculty to conceive of 
things with a delight in them and adherence unto them 
from that suitableness which it finds in them, unto all 
its affections. Hence we translate phonoein sometimes 
to think, that is, to conceive and judge, Rom. xii. 3. 
Sometimes to set the affections, Col. iii. 3. to have 
such an apprehension of things as to cleave unto 
them with our affections. Sometimes to mind ; to 
mind earthly things, Phi.l iii. 19, which includeth that 
relish and savor which the mind finds in the things it 
is fixed on. No where doth it design a notional con*- 
ception of things only ; but principally the engage- 
ment, of the affections unto the things which the mind 
apprehends. 

Phromema, the word here used, expresseththe actual 
exercise tes phronteseos, of the power of the mind 
before described. Wherefore the minding of the spirit 
is the actual exercise of the mind as renewed by the 
Holy Ghost, as furnished with a principle of spiritual 
life and light in its conception of spiritual things, and 
the setting of its affection of them, as finding that rel- 
ish and savor in them, wherewith it is pleased and sat- 
isfied. 

And something we must yet further observe, to give 
light unto this description on the minding of the Spirit, 
as it is here spoken of. 

1. It is not spoken of absolutely as unto what it is 
in itself, but with respect unto its power and prevalency 
in us; significantly rendered to be spiritually minded, 
that is, to have the mind changed and renewed by a 
principle of spiritual life and light, so as to be continually 



18 OF SPIRITUAL MINDEDNESS. 

acted and influenced thereby unto thoughts and medi- 
tations of spiritual things, from the affections cleaving 
unto them with delight and satisfaction. So on the 
contrary it is when men mind earthly things. From a 
principle of love unto them, arising from their suitable- 
ness unto their corrupt affections, their thoughts, medi- 
tations, and desires, are continually engaged about 
them. Wherefore, 

2. Three things may be distinguished in the great 
duty of being spiritually minded, under which notion 
it is here recommended unto us. 

1. The actual exercise of the mind in its thoughts, 
meditations, and desires about things spiritual and hea- 
venly. So it is expressed in the verse foregoing. They 
that are after the flesh do mind the things of the flesh \ 
they think on them, their contrivances about them, 
and their desires after them. But they that are after 
the spirit, the things of the spirit. They mind them 
by fixing their thoughts and meditations upon them. 

2. The inclination, disposition, and frame of the mind, 
in all its affections, whereby it adheres and cleaves un- 
to spiritual things. This minding of the spirit resides 
habitually in the affections. Wherefore the phronema 
of the spirit, or the mind, as renewed and acted by a 
spiritual principle of light and life, is the exercise 
of its thoughts, meditations, and desires, on spiritual 
things, proceeding from the love and delight of its af- 
fections in them, and engagement unto them. 

3. A complacency of mind from that gust, relish, 
and savor, which it finds in spiritual things, from their 
suitableness unto its constitution, inclinations, and 
desires. There is a salt in spiritual things, vhereby 
they are condited and made savory unto a renewed 
mind; though to others they areas the white oj an egg, 



OF SPIRITUAL MINDEDNESS. 19 

that hath no taste or savor in it. In this gust and rel* 
ish lies the sweetness and satisfaction of spiritual life. 
Speculative notions about spiritual things, when they 
are alone, are dry, sapless, and barren. In thisgz^ we 
taste by experience that God is gracious, and that the 
love of Christ is better than wine, or whatever else 
hath the most grateful relish unto a sensual appetite. 
This is the proper foundation of that joy which is un- 
speakable and full of glory. 

All these things do concur in the minding of the 
spirit, or to constitute any person spiritually minded. 
And although the foundation of the whole duty included 
in it, lies in the affections, and tLeir immediate adhe- 
rence unto spiritual things, whence the thoughts and 
meditations of the mind about them do proceed, yet I 
shall treat of the distinct parts of this duty in the 
order laid down, beginning with the exercise of our 
thoughts and meditations about them. For they being 
the first genuine actings of the mind, according unto 
the prevalency of affections in it, they will make the 
best and most evident discovery of what nature the 
spring is from whence they do arise. And I shall not 
need to speak distinctly unto what is mentioned in the 
third place, concerning the cvmplacency of the mind 
in what its affections are fixed on, for it will fall in 
with sundry other things that are to be spoken unto. 

But before we do proceed, it is not amiss, as I sup- 
pose, to put a remark upon those important truths, 
which are directly contained in the words proposed 
as the foundation of the present discourse. As, 

1. To be spiritually minded is the great distinguish- 
ing character of true believers from all unregenerate 
pt sons. As such as it here asserted by the Apostle. 
All those who are carnally minded, who are in the flesh, 



20 OF SPIRITUAL MINDEDNESS. 

they are unregenerate, they are not born of God, they 
please him not, nor can do so, but must perish for 
ever. But those who are spiritually minded, are born 
of God, do live unto him, and shall come to the en- 
joyment of him. Hereon depends the trial and de- 
termination of what state we do belong unto. 

2. Where any are spiritually minded, there, and there 
alone, is life and peace. What these are, wherein they 
do consist, what is their excellency and pre-eminence 
above all things in this world, how they are the effects 
and consequents of our being spiritually minded, shall 
be afterwards declared. 

There is neither of these considerations, but is suffi- 
cient to demonstrate of how great concernment unto us 
it is to be spiritually minded, and diligently to inquire 
whether we are so or not. 

It will therefore be no small advantage unto us, to 
have our souls and consciences always affected with, 
and in due subjection unto, the power of this truth J 
namely, that to be spiritually minded is life and peace : 
whence it will follow, that whatever we may think 
otherwise, if we are not so, we have neither of them, 
neither life nor peace. It will, I say, be of use unto us, 
if we are affected with the power of it. For many 
greatly deceive themselves in hearing the word. They 
admit of sacred truths in their understanding, and as- 
sent unto them ; but take not in the power of them on 
their consciences, nor strictly judge of their state and 
condition by them, which proves their ruin. For hereby 
they seem to themselves to believe that, whereof in 
truth they believe not one syllable as they ought. 
They hear it, they understand it in the notion of 
it, they assent unto it, at least they do not contradict 
it ; yea, they commend it oftentimes, and approve of 



OF SPIRITUAL MINDEDNESS. 21 

it ; but yet they believe it not ; for if they did, they 
would judge themselves by it, and reckon it, that it 
will be with them at the last day, according as things 
are determined therein. 

Or such persons are, as the apostle James declares, 
like a man beholding his natural face in a glass ; ; for 
he beholdeth himself, and goeth his way, and straight- 
way forgetteth what manner of man he was, Jam. i. 
23, 24.' There is a representation made of them, 
their Mate and condition unto them in the word they 
behold it, and conclude that it is even so with them, 
as the word doth declare. But immediately their 
minds are filled with other thoughts, acted by other 
affections, taken up with other occasions, and they for- 
get in a moment the representation made of them- 
selves and their condition. — Wherefore all that I have 
to offer on this subject will be utterly lost, unless a firm 
persuasion hereof be fixed on our minds, unless we are 
under the power of it, that to be spiritually minded is 
life and peace ; so that whatever our light and profes- 
sion be, our knowledge or our duty, without this we 
have indeed no real interest in life and peace. 

These things being premised, I shall more practically 
open the nature of this duty, and what is required 
unto this frame of spirit. To be spiritually minded 
may be considered either as unto the nature and essence 
of it, or as unto its degrees ; for one may be so more 
than another, or the same person may be more so at 
one time than another. In the first way it is opposed 
unto being carnally minded 5 in the other, unto 
being earthly minded. 

To be carnally minded is, as the Apostle speaks, 
death ; it is so every way ; 'and they who are so, are 
dead in trespasses and sins. This is opposed unto be- 



22 OF SPIRITUAL MINDEDJSESS. 

ing spiritually minded as unto its nature or essence. 
Where a man, as unto the substance and being of the 
grace and duty intended, is not spiritually minded, he 
is carnally minded ; that is, under the power of death, 
spiritual, and obnoxious unto death eternal. This is 
the principal foundation we proceed upon ; whence we 
demonstrate the indispensable necessity of the frame 
of mind inquired after. 

There are two ways wherein men are earthly minded. 
The one is absolute, when the love of earthly things 
is wholly predominant in the mind. This is not for- 
mally and properly to be carnally minded, which is of 
a larger extent. The one denomination is from the 
root and principle, namely, the flesh 5 the other from 
the object, or the things of the earth. The latter is a 
branch from the former, as its root. To be earthly 
minded, is an operation and effect of the carnal mind 
in one especial way and instance. And it is exclusive 
of life and salvation, as the carnal mind itself, Phil. 3. 
19. 1 John 2. 16. This therefore is opposed unto the 
being of spiritual mindedness, no less than to be car- 
nally minded is. When there is in any love of earthly 
things that is predominant, whence a person may be 
rightly denominated earthly minded, he is not, nor 
can be, spiritually minded at all \ he hath no interest 
in the frame of heart and spirit intended thereby. 
And thus it is evidently with the greatest part of them 
who are called Christians in the world, let them pre- 
tend what they will to the contrary. 

Again; there is a being earthly minded, which con- 
sists in an inordinate affection unto the things of this 
world. — It is that which .is sinful, which ought to be 
mortified, yet is it not absolutely inconsistent with the 
substance and being of the grace inquired after. Some 



OF SPIRITUAL MINDEDNESS. 23 

who are really and truly spiritually minded, may yet, 
for a time at least, be under such an inordinate affec- 
tion unto, and care about, earthly things, that if not 
absolutely, yet comparatively, as unto what they ought 
to be and might be, they may be justly said to be 
earthly minded. They are so in respect of those de- 
grees in being spiritually minded, which they ought 
to aim at, and may attain unto. And where it is thus, 
this grace can never thrive or flourish, it can never ad- 
vance unto any eminent degree. 

This is the Zoar of many professors \ that little one 
wherein they would be spared. Such an earthly 
mindedness as is wholly inconsistent with being 
spiritually minded, as unto the state and condition, 
which depends theron, they would avoid. For this 
they know would be absolutely exclusive of life and 
peace : they cannot but know that such a frame is as 
inconsistent with salvation, as living in the vilest sin 
that any man can contract the guilt of. There are more 
ways of spiritual and eternal death than one, as well as 
of natural. All that die, have not the plague ; and all 
that perish eternally, are not guilty of the same profli- 
gate sins. The covetous are excluded from the king- 
dom of God, no less severely than fornicators, idola- 
ters, adulterers, and thieves,' 1 Cor. 6, 9, 10. But 
there is a degree in being earthly minded, which they 
suppose their interest, advantages, relations, and oc- 
casions of life, do call for, which they would be a lit- 
tle indulged in : they may abide in such a frame with- 
out a disparagement of their profession ; and the truth, 
is, they have too many companions to fear an especial 
reflection on themselves. The multitude of the guilty 
takes away the sense and shame of the guilt. But 
besides, they hope that it is not inconsistent absolutely 



24« OF SPIRITUAL MINDEDNESS. 



-♦.-> 



with being spiritually minded ; only they cannot well* 
deny but that it is contrary unto such degrees in that 
grace, such thriving in that duty, as is recommended 
unto them. They think well of others who are spiritu- 
ally minded in an eminent degree. At least they do so 
as unto the thing itself in general ; for when they come 
unto particular instances of this or that man, for the 
most part, they esteem what is beyond their own 
measure to be little better than pretence. But in gen- 
eral, to be spiritually minded in an eminent degree, they 
cannot but esteem it a thing excellent and desirable. 
But it is for them who are more at leisure than they 
are \ their circumstances and occasions require them 
to satisfy themselves with an inferior measure. 

To obviate such pretences, I shall insist on nothing 
in the declaration of this duty, and the necessity of it, 
but what is incumbent on ali that believe, and without 
which they have no grounds to assure their conscience 
before God. And at present in general I shall say, ' Who- 
ever he be$ who doth not sincerely aim at the high- 
est degree of being spiritually minded, which the 
means he enjoyeth would lead him unto, and which 
the light he hath received doth call for 5 who judgeth 
it necessary unto his present advantages, occasions, 
and circumstances, to rest in such measures or degrees 
of it, as he cannot but know that they come short of 
what he ought to aim at, and so doth not endeavor after 
completeness in the will of God herein, can have no 
satisfaction in his own mind ; hath no unfailing 
grounds, whereon to believe that he hath any thing 
at all of the reality of this grace in him.' Such a 
person possibly may have life which accompanies the 
essence of this grace, but he cannot have peace, 
which follows on its degree in a due improvement, 



OF SPIRITUAL MINDEDNESS. 25 

And it is to be feared, that far the greatest number of 
them who satisfy themselves in this apprehension, 
willingly neglecting an endeavor after the further de- 
grees of this grace, and growth in this duty, which 
their light or convictions, and the means they enjoy, 
do suggest unto them, are indeed carnally minded, and 
every way obnoxious unto death. 



CHAPTER II 



A 'particular account of the nature of this grace and 
duty of being spiritually minded. How it is stated 
in, and evidenced by, our thoughts. 

Having stated the general concernments of that frame 
of mind which is here recommended unto us, we may 
proceed to inquire more particularly into the nature 
of it, according unto the description before given, in 
distinct propositions. And we shall carry on both 
these intentions together ; first, to show what it is, 
and wherein it doth consist ; and then how it doth evi- 
dence itself, so as that we may frame a right judgment 
whether it be in us or not. And we shall have no 
regard unto them who either neglect or despise these 
things, on any pretence whatever. For this is the 
word according unto which we shall all shortly be 
judged : To be carnally minded is death 5 but to be 
spiritually minded, is life and peace. 

Thoughts and meditations, as proceeding from 
spiritual affections, are the first things wherein this 
spiritual mindedness doth consist, and whereby it doth 
evidence itself. Our thoughts are like the blossoms 
on a tree in the spring. You may see a tree in the 
spring all covered with blossoms, that nothing else of 
it appears. Multitudes of them fall off and come to 



g6 OF SPIRITUAL MINDEDNESS. 

nothing. Oft-times where there are. most blossoms, 
there is least fruit. But yet there is no fruit, he it of 
what sort it will, good or bad but it comes in and from 
some of those blossoms, The mind of man is cov- 
ered with thoughts, as a tree with blossoms. Most 
of them fall off, vanish, and come to nothing, end in 
vanity 5 and sometimes where the mind doth most 
abound with them, there is the least fruit ; the sap of 
the mind is wasted and consumed in them. Howbeit 
there is no fruit which actually we bring forth, be it 
good or bad, but it proceeds from some of these 
thoughts. — Wherefore ordinarily these give the best 
and surest measure of the frame of men's minds. 
c As a man thinketh in his heart, so is he, 5 Prov. xxiii. 
7. In case of strong or violent temptations, the real 
frame of a man^s heart is not to be judged by the mul- 
tiplicity of thoughts about any object. For whether 
they are from Satan's suggestions, or from inward 
darkness, trouble, and horror, they will impose such 
a continual sense of themselves on the mind, as shall 
engage all its thoughts about them. — As when a man 
is in a storm at sea, the current of his thoughts runs 
quite another way, than* when he is in safety about his 
occasions. But ordinarily, voluntary thoughts are the 
best measure and indication of the frame of our minds. 
As the nature of the soil is judged by the grass which 
it brings forth : so may the disposition of the heart by 
the predominancy of voluntary thoughts. They are 
the original acting of the soul ; the way whereby the 
heart puts forth and empties the treasure that is in it ; 
the waters that first rise and flow from that fountain. 
Every man's heart is his treasury ; and the treasure 
that is in it, is either good or evil 5 as our Saviour 
tells us. There is a good and bad treasure of the 



OF SPIRITUAL MINDEDNESS. 27 

heart; but whatever a man hath, be it good or evil, 
there it is. This treasure is opening, emptying, and 
spending itself continually ; though it can never be 
exhausted. For it hath a fountain in nature or grace, 
which no expense can diminish ; yea, it increaseth and 
getteth strength by it. The more you spend of the 
treasure of your hearts in any kind, the more will you 
abound in treasure of the same kind. Whether it be 
good or evil, it grows by expense and exercise ; and 
the principal way whereby it puts forth itself, is by 
the thoughts of the mind. If the heart be evil, they are 
for the most part vain, filthy, corrupt, wicked, foolish; 
if it be under the power of a principle of grace, and so 
have a good treasure in it, it puts forth itself by 
thoughts suitable unto its nature, and complaint with 
its inclinations. 

Wherefore, these thoughts give the best masure of 
the frame of our minds and hearts. I mean such as 
are voluntary, such as the mind of its own accord is 
apt for, incilines, and ordinarily betakes itself unto. 

Men may have a multitude of thoughts about the af- 
fairs of their callings and the occasions of life, which 
yet may give no due measure of the inward frame of 
their hearts. So men whose calling and work it is to 
study the scriptures, or the things revealed therein, 
and to preach them unto others; cannot but have 
many thoughts about spiritual things ; and yet may be, 
and oftentimes are, most remote from being spiritually 
minded. They may be forced by their work and call- 
ing, to think of them early and late, evening and morn- 
ing ; and yet their minds be no way rendered or pro- 
ved spiritual thereby. It were well if all of us who are 
preachers, would diligently examine ourselves herein. 
So is it with them who oblige themselves to read the 



28 OF SPIRITUAL MINDEDNESS, 

scripture, it may be so many chapters every day ; not 
withstanding the diligent performance of their task, 
they may be most remote from being spiritually 
minded. See Ezek. 33, 31. But there is a certain 
track and course of thoughts, that men ordinarily betake 
themselves unto, when not affected with present oc- 
casions. If these be vain, foolish, proud, ambitious 
sensual, or filthy ; such is the mind and its frame. If 
they be holy, spiritual, and heavenly, such may the 
frame of the mind be judged to be. But these things 
must be more fully explained. 

It is the great character and description of the 
frame of men's minds in an unregenerate condition, or 
before the renovation of their natures, that every imag- 
ination of the thoughts of their hearts are only evil 
continually. Gen. 6. 5. They are continually coining 
figments and imaginations in their hearts, stamping 
them into thoughts that are vain, foolish, and wicked. 
All other thoughts in them are occasional ; these are 
the natural, genuine product of their hearts. Hence 
the clearest, and sometimes first, discovery of the bot- 
tomless evil treasure of filth, folly, and wickedness, 
that is in the heart of man by nature, is from the innu- 
merable multitude of evil imaginations, which are there 
coined and thrust forth every day. So the wicked 
are said to be like the troubled sea when it cannot rest, 
whose waters cast up mire and dirt, Isa. 57, 20. There 
is a fulness of evil in their hearts, like that of water 
in the sea. This fulness is troubled, or put into con- 
tinual motion, by their lusts, and impetuous desires. 
Hence the mire and dirt of evil thoughts are continu- 
ally cast up in them. 

It is therefore evident, that the predominancy of vol- 
untary thoughts, is the best and most sure indication 



OF SPIRITUAL MINDEDNESS, 29 

of the inward frame and state of the mind. For if it be 
so on the one side as unto the carnal mind, it is so on 
the other as unto the spiritual. Wherefore, to be spirit- 
ually minded in the first place is, to have the course and 
stream of those thoughts which we ordinarily retreat 
unto, we approve of as suited unto our affections, to be 
about spiritual things. Therein consists the minding 
of the spirit. 

But, because all men, unless horribly profligate, have 
thoughts about spiritual things, yet we know that all 
men are not spiritually minded, we must consider, 
what is required unto such thoughts, to render them 
a certain indication of the state of our minds. And 
there are these three things required hereunto. 

1. That they be natural, arising from ourselves, and 
not from outward occasions. The Psalmist mentions 
the inward thoughts of mem Psal. 49, 11, and 64,6. 
But, whereas all thoughts are the inward acts of the 
mind, it should seem that this expression makes no dis- 
tinction of the especial kind of thoughts intended, 
from those of another sort. But the difference is not 
in the formal nature of them, but in the causes, springs, 
and occasions. Inward thoughts are such as arise 
merely and solely from men's inward principles, dispo- 
sitions, and inclinations, that are not suggested or exci- 
ted by any outward objects. Such, in wicked men, 
are those actings of their lusts, whereby they 'entice 
and seduce themselves. Jam. 1, 14. Their lusts stir 
up thoughts, leading and encouraging them to make 
provision for the flesh. These are their inward 
thoughts. Of the same nature are those thoughts 
which are the minding of the spirit. They are the 
first natural egress, and genuine acting of the habitual 

disposition of the mind and soul. 

3* 



30 OF SPIRITUAL MINDEDNESS* 

• 

Thus in covetous men there are two sorts of 
thoughts, whereby their covetousness acts itself. 
First, such as are occasioned by outward objects and 
opportunities. So it was with Achan, Josh. vii. 21* 
When, saith he, C I saw among the spoils a goodly 
Babylonish garment, and two hundred shekels of sil- 
ver, and a wedge of gold, then I coveted them. His 
sight of them, with an opportunity of possessing him- 
self of them, excited covetous thoughts and desires in 
him. So it is with others every day, whose occasions 
call them to converse with the objects of their lusts. 
And some by such objects may be surprised into 
thoughts, that their minds are not habitually inclined 
unto. And therefore when they are known, it is our 
duty to avoid them. But the same sort of persons have 
thoughts of this nature arising from themselves only^ 
their own dispositions and inclinations, without any 
outward provocations. ' The vile person will speak 
villany, and his heart will work iniquity, Isa. xxxiL 6.* 
1 And this he doth as the liberal deviseth liberal things/ 
v. 8, from his own disposition and inclination, he is 
contriving in his thoughts how to act according to 
them. So the unclean person hath two sorts of 
thoughts with respect unto the satisfaction of his lusts. 
First, such as are occasioned in his mind by the exter- 
nal objects of it. Hereunto stage-plays, revellings, 
dancings, with the society of bold persons, persons of 
corrupt communication, do contribute their wicked 
service. For the avoidance of this snare, Job made a 
covenant with his eyes, chap, xxx. 1. And our Saviour 
gives that holy declaration of the evil of it, Mat. v. 28. 
But he hath an habitual spring of these thoughts in 
himself constantly inclining and disposing him there* 
smto. Hence the apostle Peter tells us, that such per- 



OF SPIRITUAL MINDEDNESS. 31 

sons have eyes full of an adulteress, that cannot cease 
from sin, ii. Eph. 2, 14. Their own affections make 
them restless in their thoughts and contrivances about 
sin. So is it with them who are given to excess in 
wine or strong drink. They have pleasing thoughts 
raised in them from the object of their lust represent 
ted unto them. Hence Solomon gives that advice 
against the occasien of them, Prov. xxiii. 31. But it 
is their own habitual disposition which carries them 
unto pleasing thoughts of the satisfaction of their lusts, 
which he describes, v. 34, 35. So is it in other cases. 
The thoughts of this latter sort, are men's inward 
thoughts : and such must these be of spiritual things, 
wherever we may be esteemed spiritually minded. 

Psalm 45, 1. Saith the Psalmist, 'My heart is indi- 
ting a good matter ; I speak cf the things which I 
have made touching the King. He was meditating on 
spiritual things ; on the things of the person and king" 
dom of Christ. Hence his heart bubbled up (as it is 
in the original) a good matter. It is an allusion taken 
from a quick spring of living waters ; from its own life 
and fulness it bubbles up the water that runs and flows 
from it. So is it with these thoughts, in them that are 
spiritually minded. There is a living fulness of spirit* 
ual things in their mind and affections, that springeth 
up into holy thoughts about them. 

From hence doth our Saviour give us the great de* 
scription of spiritual life. It is a well of living water, 
springing up into everlasting life.' John iv. 12* 
The spirit, with his graces, residing in the heart of a 
believer, is a well of living water. Nor is it such a 
well as, content with its own fulness, doth not of its 
own accord, without any instrument or pains in draw* 
ing, send out its refreshing waters, as it is with most 



32 OF SPIRITUAL MINDEDNESS. 

wells, though of living water. For this is spoken by 
our Saviour in answer and opposition unto that objec- 
tion of the woman, upon this mention of giving liv- 
ing water, v. 10. Sir, saith she, c thou hast nothing 
to draw with, and the well is deep, whence wilt thou 
have this water V v. 11. True, saith he, such is the 
nature of this well and water — dead earthly things. 
They are of no use, unless we have instruments, 
lines, and buckets, to draw withal. But the living 
water which I shall give is of another nature. It is 
not water to be kept in a pit or cistern without us, 
whence it must be drawn $ but it is within us ; and 
that not dead and useless, but continually springing up 
unto the use and refreshment of them that have it. 
For so is it with the principle of the new creature, of 
the new nature, the spirit and his graces in the hearts 
of them that do believe. It doth of itself, and from 
itself, without any external influence on it, incline and 
dispose the whole soul unto spiritual actings that tend 
unto eternal life. Such are the thoughts of them that 
are spiritually minded ; they arise from the inward 
principle, inclination, and disposition of the soul, are 
the bubblings of this well of living water ; they are 
the mindings of the spirit. 

So our Saviour describes them, Matt. xii. 35. A 
good man out of the good treasure of the heart, bring- 
eth forth good things. First, the man is good ; as he 
said before, make the tree good, or the fruit cannot be 
good, v. 33. He is made so by grace in the change 
and renovation of his nature ; for in ourselves we are 
every way evil. This good man hath a treasure in his 
heart. So all men have, as the next words are ; the 
evil man out of the evil treasure of the heart. And this 
is the great difference that is between men in ttis world 



OF SPIRITUAL MIKDEDNES3, 33 

Every man hath a treasure in his heart; that is, a 
prevailing inexhaustible principle of all his actings and 
operations : but in some this treasure is good ; in others 
it is evil ; that is, the prevailing principle in the heart, 
which carries along with it its dispositions and incli- 
nations, is in some good and gracious, in others it is 
evil. Out of this good treasure, a good man bringeth 
forth good things. The first opening of it, the first 
bringing of it forth, is by these thoughts. The 
thoughts that arise out of the heart, are of the same 
nature with the treasure that is in it. If the thoughts 
that naturally arise und spring up in us, are for the 
most part vain, foolish, sensual, earthly, selfish, such 
is the treasure that is in our hearts, and such are we. 
But where the thoughts that thus naturally proceed 
from the treasure that is in the heart, are spiritual 
and holy, it is an argument that we are spiritually 
minded. 

Where it is not thus with our thoughts, they give no 
such evidence as that inquired after. Men may have 
thoughts of spiritual things, and that many of them, 
and that frequently, which do not arise from this prin- 
ciple, but may be resolved into two other causes : — 1. 
Inward force ; 2. Outward occasions. 

1. Inward force, as it may be called. This is by 
convictions. Convictions put a kind of force upon 
the mind ; or an impression, that causeth it to act con- 
trary unto its own habitual disposition and inclination. 
It is in the nature of water to descend : but apply an 
instrument unto it, that shall make a compression of 
it, and force it unto a vent, it will fly upwards vehe- 
mently, as if that were its natural motion ; but so 
soon as the force of the impression ceaseth, it returns 
immediately unto its own proper tendency, descending 



34* OF SPIRITUAL MINDEBNESS 

towards its centre. So is it with men's thoughts oft- 
times. They are earthly ; their natural course and mo 
tion is downwards unto the earth, and the things 
thereof : but when any efficacious conviction presseth 
on the mind, it forceth the egress of its thoughts up- 
wards towards heavenly things ; it will think much 
and frequently of them, as if that were their proper 
motion and course ; but so soon as the pow 7 er of the 
conviction decays or wears off, that the mind is no 
more sensible of its force and impression, the thoughts 
of it return again unto their old course and track, as 
the water tends downwards. 

This state and frame is graphically described, Psal. 
lxxviii. 34 — 37. c When he slew them, then they 
sought him, and they returned, and inquired early 
after God. And they remembered that God was their 
rock, and the high God their Redeemer. Nevertheless ? 
they did but flatter him with their mouths, and they 
lied unto him with their tongues ; for their heart was 
not right with him, neither w T ere they steadfast in his 
covenant.' Men in troubles, dangers, sickness, fears 
of death, or under effectual conviction of sin, from 
the preaching of the word, will endeavor to think and 
meditate on spiritual things : yea, they will be greatly 
troubled that they cannot think of them more than 
they do, and esteem it their folly that they think of 
any thing else. But as freedom and deliverance ap- 
proach, so these thoughts decay and disappear ; the 
mind will not be compelled to give place unto them 
any more. The Prophet give the reason of it, Jer. 
xiii. 23. ■ Can the Ethiopian change his skin, or the 
leopard his spots 1 then may ye also do good, that are 
accustomed to do evil.' They have had another 
haunt 5 been taught another cause 5 the habit and in- 



OF SPIRITUAL MINDEDNESS. 35 

clination of the mind lies another way ; and they will 
no longer tend towards spiritual things, than an im- 
pression is on them from their convictions. 

And it is an argument of very mean attainments, of 
a low and weak degree in this frame of heart, or in our 
being spiritually minded, when our thoughts of spirit- 
ual things do rise or fall, according to renewed occa- 
sional convictions. If when we are under rebukes 
from God in our persons or relations, in fears of 
death, and the like, and withal, have some renewed 
convictions of sin, in commission, or omission of du- 
ties, and thereon do endeavor to be more spiritually 
minded, in the constant exercise of our thoughts on 
spiritual things, which we fail in ; and these thoughts 
decay, as our convictions with the causes of them 
wear off, or are removed \ we have attained a very 
low degree in this grace, if we have any interest in 
it at all. 

Water that ariseth and floweth from a living spring, 
runneth equally and constantly, unless it be obstructed 
or diverted by some violent opposition ; but that 
which is from thunder-showeisruns furiously for a sea- 
son, but is quickly dried up. So are those spirited 
thoughts which arise from a prevalent internal principle 
of grace in the heart 5 they are even and constant, un- 
less an interruption be put upon them for a season by 
temptations ; but those which are excited by the 
thunder of convictions, however their streams may be 
filled for a season, quickly dry up, and utterly decay. 

2. Such thoughts may arise in the minds of men not 
spiritually minded, from outward means and occasions. 
Such I intend as are indeed useful ; yea, appointed 
of God for this end among others, that they may en- 
generate and stir up holy thoughts and affections in us \ 



36 OF SPIRITUAL MINDEDNESS. 

but there is a difference in their use and operation. 
In some, they excite the inward principle of the mind 
to act in holy thoughts, according unto its own sancti- 
fied disposition and prevalent affections : this is their 
proper end and use. In others they occasionally sug- 
gest such thoughts unto the minds of men, which 
spring only from the notions of things proposed unto 
them. With respect unto this end also, they are of 
singular use unto the souls of men, howbeit such 
thoughts do not prove men to be spiritually minded. 
Where you till and manure your land, if it brings forth 
plentiful crops of corn, it is an evidence that soil itself 
is good and fertile 5 the dressing of it only gives oc- 
casion and advantage to put forth its own fruit-bearing 
virtue: but if in the tilling of the land, you lay much 
dung upon it, and it brings forth here and there an 
handful where the dung lay, you will say the soil itself 
is barren ; it brings forth nothing of itself. Tlese 
means that we shall treat of, are as the tilling of a 
fruitful soil, which help it in bringing forth its fruit, 
by exciting its own virtue and power. They stir up 
holy affections unto holy thoughts and desires ; but in 
others, whose hearts are barren, they only serve, as it 
were, some of them here and there, to stir up spiri- 
tual thoughts, which gives no evidence of a gracious 
heart or spirit. — But because this is a matter of great 
importance, it shall be handled distinctly by itself. 



OF SPIRITUAL MINDEDNESS. 37 



CHAPTER III. 

Outward means and occasions of thoughts of such spi- 
ritual things, which do not prove men to be spiritual* 
ly minded. Preaching of the word. Exercise of 
gifts. Prayer. How we may know whether our 
thoughts of spiritual things in Prayer, are truly spi- 
ritual thoughts, proving us to be spiritually minded* 

1. Such a means is the preaching of the word itself. 
It is observed concerning many in the Gospel, that 
they heard it willingly, received it with joy, and did 
many things gladly, upon the preaching of it ; and we 
see the same things exemplified in multitudes every 
day. But none of these things can be without many 
thoughts in the minds of such persons about the spiri- 
tual things of the Word ; for they are the effects of 
such thoughts, and being wrought in the minds of men, 
will produce more of the same nature : yet were they 
all hypocrites concerning whom these things were 
spoken, and were never spiritually minded. 

The cause of this miscarriage is given us by our 
Saviour, Matt .xiii. 20, 21. 'He that received the seed 
into stony places, the same is he that heareththe word, 
and anon receiveth it with joy; yet hath he not root 
in himself, but dureth for a while.' The good thoughts 
they have, proceed not from any principle in them- 
selves. Neither their affections nor their thoughts of 
these things, have any internal root whereon they 
should grow. So is it with many who live under the 
present dispensation of the Gospel. They have 
thoughts of spiritual things continually suggested unto 
them: and they do abide with them more or less, ac- 
cording as they are affected : for I speak not of them 

4 



38 OF SPIRITUAL MINDEDNESS. 

who are either despisers of what they hear, or way- 
side hearers, who understand nothing of what they 
hear, and immediately lose all sense of it, and all 
thoughts about it ; but 1 speak of them who attend 
with some dilligence, and receive the word with some 
joy. These insensibly grow in knowledge and under- 
standing, and therefore cannot be without some 
thoughts of spiritual things : howbeit for the most 
part, they are, as was said, but like unto waters that 
run after a shower of rain. They pour out themselves 
as if they proceeded from some strong living spring, 
whereas indeed they have none at all. When once 
the waters of the shower are spent, their channel is 
dry ; there is nothing in it but stones and dirt. When 
the doctrine of the word falls on such persons as 
showers of rain, it gives a course, sometimes greater, 
sometimes less, unto their thoughts towards spiritual 
things : but they have not a well of water in them 
springing up into everlasting life. Wherefore after a 
while their minds are dried up from such thoughts * 
nothing remains in them but earth, and that perhaps 
foul and dirty. 

II It must be observed, that the best of men, the most 
holy and spiritually minded, may have, nay, ought to 
have, their thoughts of spiritual things excited, multi- 
plied, and confirmed by the preaching of the word. 
It is one end of its dispensation, one principal use of 
it in them by whom it is received. And it hath this 
effect two ways. 1. As it is the spiritual food of the 
soul, whereby its principle of life and grace is main- 
tained and strengthened. The more this is done, the 
more shall we thrive in being spiritually minded. 2. 
As it administereth occasion unto the exercise of 
grace. For proposing the proper object of faith, love, 



OF SPIRITUAL MINDEDNESS. 39 

fear, trust, reverence unto the soul, it draws forth all 
those graces into exercise. Wherefore, although the 
vigorous actings of spiritual thoughts be occasional 
from the word, be more under and after the preaching 
of it, than at other times, it is no more but what ari- 
seth from the nature and use of the ordinance, by- 
God's own appointment ; nor is it any evidence that 
those with whom it is so, are not spiritually minded $ 
but on the contrary, that they are. Yet, where men 
have no other thoughts of this matter but what are 
occasioned by the outward dispensation of the word, 
such thoughts do not prove them to be spiritually 
minded. Their endeavors in them are like those of 
men in a dream. Under some oppression of their 
spirits, their imagination fixeth on something or other, 
that is most earnestly to be desired or avoided. Here- 
in they seem to themselves to strive with all their 
might, to endeavor to go, run, or contend, but all in 
vain \ every thing fails them, and they are not relieved 
until they are awaked. So such persons, in impres- 
sions they receive from the word, seem to strive and 
contend in their thoughts and resolutions to comply 
with what is proposed unto them ; but their strength 
fails; they find no success, for want of a principle 
of spiritual life 5 and after a time give over their en- 
deavors, until they are occasionally renewed again. 
Now the thoughts which in the dispensation of the 
word do proceed from an inward principle of grace 
excited unto its due exercise, are distinguishable from 
those which are only occasionally suggested unto the 
mind by the word outwardly preached. For, 1. They 
are especial actings of faith and love towards the 
things themselves that are preached. They belong 
unto our receiving the truth in the love thereof. And 



40 OF SPIRITUAL MINDEDNESS. 

love respects the goodness of the things themselves, 
and not merely the truth of the propositions wherein 
they are expressed. The other thoughts are only the 
sense of the mind, as affected with light and truth, 
without any cordial love unto the things themselves. 
2. They are accompanied with complacency of soul, 
arising from love, experience, more or less, of the 
power of them, and their suitableness unto the new 
nature or principle of grace in them. For when our 
minds find that so indeed it is in us, as it is in the 
word ; that this is that which we would be more con- 
formable unto ; it gives a secret complacency with 
satisfaction unto the soul. The other thoughts, which 
are only occasional, have none of these concomitants 
or effects, but are dry and barren, unless it be in a few 
words or transient discourse. 3. The former are 
means of spiritual growth. So some say the natural 
growth of vegetables is not by insensible motion, but 
by gusts and sensible eruptions of increase. There 
are both in spiritual growth, and the latter consists 
much in those thoughts which the principle of the new 
nature is excited unto by the word in the latter. 

2. The duty of prayer is another means of the like 
nature. One principal end of it is to excite, stir up, 
and draw forth, the principle of grace, of faith and 
love in the heart, unto a due exercise in holy thoughts 
of God and spiritual things, with affections suitable 
unto them. Those who design not this end in prayer, 
know not at all what it is to pray. Now all sorts of 
persons have frequent occasion to join with others in 
prayer, and many are under the conviction that it is 
their own duty to pray every day, it may be, in their 
families and otherwise. And it is hard to conceive 
how men can constantly join with others in prayer. 



OF SPIRITUAL MINDEDNESS* 41 

much more how they can pray themselves, but that 
they must have thoughts of spiritual things every day 5 
howbeit it is possible that they may have no root, or 
living spring, of them in themselves, but they are only 
occasional impressions on their minds from the out- 
ward performance of the duty. I shall give some in- 
stances of the grounds hereof, which, for many rea- 
sons require our diligent consideration. 

Spiritual thoughts may be raised in a person in his 
own duty, by the exercise of his gifts, when there is 
no acting of grace in them at all ; for they lead and 
guide the mind unto such things as are the matter of 
prayer; that is, spiritual things. Gifts are nothing but 
a spiritual improvement of our natural faculties or 
abilities. And a man cannot speak or utter any thing 
but what proceeds from his rational faculties by in- 
vention or memory, or both, managed in and by his 
thoughts, unless he speak by rote, and that which is 
not rational. What therefore proceeds from a man's 
rational faculty, in and by the exercise of his gifts, 
that his thoughts must be exercised about. 

A man may read a long prayer that expresseth spiri- 
tual things, and yet never have one spiritual thought 
arise in his mind about them. For there is no exer- 
cise of any faculty of his mind required unto such 
reading, but only to attend unto the words that are to 
be read. This I say may be so ; I do not say that it 
is so, or that it must be so. But, as was said in the 
exercise of gifts, it is impossible but there must be an 
exercise of reason, by invention, judgment, and mem- 
ory ; and consequently, thoughts of spiritual things. 
Yet may they all be merely occasional, from the pre- 
sent external performance of the duty, without any liv- 
ing spring or exercise of grace. In such a course, 



42 OF SPIRITUAL MINDEDNESS. 

may men of tolerable gifts continue all their days, unto 
the satisfaction of themselves and others, deceiving 
both them and their own souls. 

This being evident from the scripture and experience, 
an inquiry may be made thereon, as unto our own con- 
cernment in these things, especially of those who 
have received spiritual gifts of their own, and of them 
also in some degree, who usually enjoy the gifts of 
others in this duty. For it may be asked, how we 
shall know whether the thoughts which we have of 
spiritual things in and upon prayer, arise from gifts 
only, those of our own or other men's giving occasion 
unto them, or are influenced from a living principle and 
spring of grace in our hearts 1 A case this is (how- 
ever by some it may be apprehended) of great impor- 
tance, and which would require much time fully to 
resolve. For there is nothing whereby the refined 
sort of hypocrites more deceive themselves and others, 
nothing whereby some men give themselves more 
countenance in an indulgence unto their lusts, than by 
this part of the form of godliness, when they deny the 
power thereof. And besides, it is that wherein the 
best of believers ought to keep a diligent watch over 
themselves, in every particular instance of the per- 
formance of this duty. With respect hereunto, in an 
especial manner, are they to watch unto prayer. If 
they are at any time negligent herein, they may rest 
in a bare exercise of gifts, when on a due examination 
and trial they have no evidence of the acting of grace 
in what they have done. I shall therefore, with what 
brevity I can, give a resolution unto this inqury. And 
to this end observe, 

1. It is an ancient complaint, that spiritual things are 
filled with great obscurity and difficulty j and it is true. 



OF SPIRITUAL MINDEDNESS. 43 

Not that there is any such thing in themselves, for 
they all come forth, from the Father of lights, and are 
full of light, order, beauty and wisdom ; and light and 
order are the only means whereby any thing makes a 
discovery of itself. But the ground of all darkness 
and difficulty in these things lies in ourselves. We 
can more clearly and steadily see and behold the moon 
and the stars, than we can see the sun, when it shines 
in its greatest lustre. It is not because there is more 
light in the moon and stars than in the sun, but because 
the light of the sun is greater than our visive faculty 
can directly bear and behold. So we can more clearly 
discover the truth and distinct nature of things moral, 
and natural, than we can of things that are heavenly 
and spiritual. See John iii. 14. Not that there is 
more substance or reality in them, but because the 
ability of our understanding is more suited unto the 
comprehension of them. The other are above us. 
We know but in part, and our minds are liable to be 
hindered and disordered in their apprehension of things 
heavenly and spiritual, by ignorance, temptations, and 
prejudices of all sorts. In nothing more are men sub- 
ject unto mistakes, than in the application of things 
unto themselves, and a judgment of their interest in 
them. Fear, self-love, with the prevalency of tempta- 
tions and corruptions, do all engage their powers to 
darken the light of the mind, and to pervert its judg- 
ment. In no case doth the deceitfulness of the heart, 
or of sin, which is all one, more act itself. Hence 
multitudes say peace to themselves, to whom God doth 
not speak peace ; and some who are children of light, 
do yet walk in darkness. Hence is that fervent prayer 
of the Apostle, for help in this case, Ephes. i. 16, 17, 
18, 19. There is also a great similitude between tern- 



44 OF SPIRITUAL MINDEDNESS, 

porary faith, and that which is saving and durable , and 
between gifts and grace, in their operations, which is 
that now under consideration. It is acknowledged, 
therefore, that without the especial light and conduct 
of the spirit of God, no man can make such a judg- 
ment of his state and his actions, as shall be a stable 
foundation of giving glory to God, and of obtaining 
peace unto his own soul : and therefore the greatest 
part of mankind do constantly deceive themselves in 
these things. 

But ordinarily, under this blessed conduct in the 
search of ourselves and the concernments of our duty, 
we may come to a satisfaction whether they are influ- 
enced by faith, and have grace exercised in them, es- 
pecially this duty of prayer, or whether it derive from 
the power of our natural faculties, raised by light and 
spiritual gifts only , and so whether our spiritual 
thoughts therein spring from a vital principle of grace, 
or whether they come from occasional impressions on 
the mind, by the performance of the duty itself. 

If men are willing to deceive themselves, or to hide 
themselves from themselves, to walk with God at all 
peradventures, to leave all things at hazard, to put off 
all trials unto that at the last day, and so never call 
themselves to an account, as to the nature of their 
duties in any particular instance; it is no wonder, if 
they neither do, nor can, make any distinction in this 
matter $ as to the true nature of their thoughts in spiri- 
tual duties. Two things are required hereunto. 

1. That we impartially and severally examine and 
try the frames and actings of our, minds in holy duties, 
by the word of truth ; and thereon not be afraid to 
speak that plainly to our souls, which the word 
speaks unto us. This diligent search ought to respect 



OF SPIBITT7AL MINDEDNESS, 45 

our principles, aims, ends, actings, with the whole de- 
portment of our souls in every duty. See 2 Cor. 13, 
5. If a man receiveth much money, and look only on 
the outward form and superscription, when he suppo- 
seth that he hath great store of current coin in gold 
and silver, he may have only heaps of lead or copper 
by him. But he that trades in it, as the comfort and 
support of his natural life and condition, he will try 
what he receives, both by the balance and the touch* 
stone, as the occasion requires, especially if it be in a 
time when much adulterated coin is passing in the 
world. And if a man reckons on his duties by tale 
and number, he may be utterly deceived, and be spiri- 
tually poor and a bankrupt, when he esteems himself 
rich, increased in goods, and wanting nothing. — Some 
duties may appearingly hold in the balance as to 
weight, which will not hold it at the touch-stone, as to 
worth. Both means are to be used, if we would not 
be mistaken in our accounts. Thus God himself, in 
the midst of a multitude of duties, calls the people to 
try and examine themselves, whether or not they are 
such as have faith and grace in them, and so like to 
have acceptance with him. Isa. lviii. 2 — 5. 

2. We must add unto our own diligent inquiry, fer- 
vent prayers unto God, that he would search and try 
us, as to our sincerity, and discover unto us the true 
frame of our hearts. Hereof we have an express ex- 
ample, Psalm cxxxix. 23, 24<. i Search me, O God, and 
know my heart ; try me, and know my thoughts ; and 
see if there be any wicked way in me, and lead me in 
the way everlasting.' This is the only way whereby 
we may have the spirit of God witnessing unto our sin- 
cerity, with our own spirits. There is need of calling 
in divine assistance in this matter, both from the im- 



46 OF SPIRITUAL MINDEDNESS. 

portance of it, and from its difficulty; God alone 
knowing fully and perfectly what is the hearts of men. 

I no way doubt, but that in the impartial use of 
these means, a man may come to assured satisfaction 
in his own mind, such as wherein he shall not be de- 
ceived, whether he doth animate and quicken his 
thoughts of spiritual things in duties, with inward vital 
grace, or whether they are impressions on his mind, 
by the occasion of the duty. 

A duty this is of great importance and necessity> 
now hypocrisy hath made so great an inroad on pro- 
fession, and gifts have deflowered grace in its principal 
operations. No persons are in greater danger of walk- 
in o- at hazard with God, than those who live in the ex- 
ercise of spiritual gifts in duties, unto their own satis- 
faction and others. For they may countenance them- 
selves with an appearance of every thing that should 
be in them in reality and power, when there is nothing 
of it in them. And so it hath fallen out. We have 
seen many earnest in the exercise of this gift, who 
have turned vile and debauched apostates. Some have 
been known to live in sin, and an indulgence of their 
lusts, and yet to abide constant in their duties, Isa. i. 
15. And we may hear prayers sometimes that openly 
discover themselves unto spiritual sense, to be the la- 
bor of the brain, by the help of gifts in memory and 
invention, without an evidence of any mixture of hu- 
mility, reverence, or godly fear ; without any acting of 
faith and love. They flow as wine, yet smell and taste 
of the unsavory cask from whence they proceed. It 
is necessary, therefore, that we should put ourselves 
on the severest trial, lest we should be found not to be 
spiritually minded in spiritual duties. 

Gifts are gracious vouchsafements of Christ, to 



OF SPIRITUAL MINDEDNESS, 47 

make grace useful unto ourselves and others ; yea, they 
may be made useful unto the grace of others, who 
have no grace in themselves. But as unto our own 
souls, they are of no other advantage or benefit, but 
to stir up grace unto its proper exercise ; and to be a 
vehicle to carry it on, in its proper use. If we do not 
always regard this in their exercise, we had better be 
without them. If instead hereof, they once begin to 
impose themselves practically upon us, so as that we 
rest in spiritual light, acting our inventions, memories 
and judgments with a ready utterance, or such as it 
is, there is no form of prayer can be more prejudicial 
unto our souls. As wine, if taken moderately and 
seasonably, helps the stomach in digestion, and quick- 
ens the natural spirits, enabling the powers of nature 
unto their duty, is useful and helpful unto it ; but if it 
be taken in excess, it doth not help nature, but oppress 
it, and takes on itself to do what nature should be 
assisted unto ; it fills men's bodies with diseases, as 
well as their souls with sin. So whilst spiritual gifts 
are used and employed only to excite, aid, and assist 
grace in its operations, they are unutterably useful : 
but if they put themselves in the room thereof, to do 
all that grace should do ; they are hurtful and perni- 
cious. We have need, therefore, to be very diligent 
in this inquiry, whether our spiritual thoughts, even in 
our prayers, be not rather occasioned from the duty, 
than springing from a gracious principle in our hearts, 
or are the actings of real sovereign grace. 

2. Where thoughts of spiritual things in prayer are 
occasional only, in the way before described, such 
prayers will not be a means of spiritual growth to the 
soul. They will not make the soul humble, holy, 
watchful, and diligent in universal obedience. Grace 



48 OF SPIRITUAL MINDEDNESS. 

will not thrive under the greatest constancy in such 
duties. It is an astonishing thing to see how, under 
frequency of prayer, and a seeming fervency therein, 
many of us are at a stand as to visible thriving in the 
fruits of grace ; and it is to be feared, without any 
increase of strength in the root of it. God's hand is 
not shortened that he cannot save, nor his ear deaf- 
ened that he cannot hear. He is the same as in the 
days of old, when our fathers cried unto him and were 
delivered, when they trusted in him, and were not 
confounded. Jesus Christ is the same yesterday, and 
to day, and forever 5 prayer is the same that it was 
and shall lose nothing of its prevalency whilst this 
world endureth. Whence is it then, that there is so 
much prayer amongst us, and so little success % I 
speak not with respect to the outward dispensation of di- 
vine providence in afflictions or persecutions, wherein 
God always acts in a way of sovereignty, and oft- 
times gives the most useful answer unto our prayers 
by denying our requests : I intend that only whereof 
the Psalmist giveth us his experience, Psalm, cxxxviii. 
3. c In the day when I cried, thou answeredst me, 
and strengthenedst me with strength in my soul.' 
Where prayers are effectual, they will bring in spiritu- 
al strength. But the prayers of many seem to be very 
spiritual, and to express all conceivable supplies of 
grace ; and they are persisted in with constancy ; and 
God forbid we should judge them to be hypocritical 
and wholly insincere. Yet is there a defect some- 
where, which should be inquired after : for they are 
not so answered, as that they who pray them, are 
strengthened with strength in their souls : there is 
not that spiritual thriving, that growth in grace, which 
might be expected to accompany such supplications. 



OF SPIRITUAL MINDEDNESS. 45 

I know that a man may pray often, pray sincerely 
and frequently for an especial mercy, grace, or delive- 
rance from a particular temptation, and yet no spiri- 
tual supply of strength unto his own experience come 
in thereby. So Paul prayed thrice for the removal of 
his temptation, and yet had the exercise of it contin- 
ued. In such a case there may be no defect in prayer, 
and yet the grace in particular aimed at not be attained. 
For God hath other holy ends to accomplish hereby 
on the soul. But how persons should continue in 
prayer, in general, according to the mind of God, so 
far as can be outwardly discovered, and yet thrive not 
at all, as unto spiritual strength in their souls, is hard 
to be understood. 

And which is yet more astonishing, men abide in the 
duty of prayer, and that in constancy, in their families, 
and otherwise, and yet live in known sins. Whatever 
spiritual thoughts such men have, in and by their pray- 
ers, they are not spiritually minded. Shall we now 
say, that all such persons are gross hypocrites ; such 
as know they do but mock God and man ; know that 
they have not desires nor aims after the things which 
they mention in their own prayers ; but do these things 
either for some corrupt end, or at best to satisfy their 
convictions'? Could we thus resolve, the whole diffi- 
culty of the case were taken off. i For such double 
minded men have no reason to think that they shall re- 
ceive any thing of the Lord,' as James speaks, chap. i. 
7. Indeed, they do not. They never act faith re- 
ference unto their own prayers. But it is not so with 
all of this sort ; some judge themselves sincere, and in 
good earnest in their prayers, not without some hopes 
and expectations of success. I will not say of all such 

persons, that they are among the number of them con- 

5 



50 OF SPIRITUAL MINDEBNESS. 

cerning whom the wisdom of God says, 'Because 1 
called unto them, and they refused; they shall call on 
me, but I will not answer ; they shall seek me early, 
and shall not find me,' Prov. i. 18 — 21. And although 
we may say unto such persons in general, either leave 
your sinning, or leave your praying, from Psalm 1. 16 ? 
17, and that with respect unto present scandal, and cer- 
tain miscarriage in the end, if both be continued in ; 
yet in particular I would not advise any such person to 
leave off his praying, until he had left his sin. This 
were to advise a sick man to use no remedies until he 
were well cured. Who knows but that the Holy Spirit, 
who works when and how he pleaseth, may take a time 
to animate these lifeless prayers, and make them a 
means of deliverance from the power of this sin. In 
the mean time, the fault and guilt is wholly their own, 
who have effected a consistency between a way of sin- 
ning and a course in praying; and it ariseth from 
hence, that they have never labored to fill up their 
requests with grace. What there hath been of earn- 
estness or diligence in them, hath been from a force 
put upon them by their convictions and fears. For no 
man was ever absolutely prevailed on by sin, who 
prayed for deliverance, according to the mind of God. 
Every praying man that perisheth, was an hypocrite. 
The faithfulness of God in his promises will not allow 
us to judge otherwise. Wherefore the thoughts that 
such persons have of spiritual things, even in their 
duties, do not arise from within, nor are a natural 
emanation of the frames of their hearts and affections. 
3. Earnestness and apparent fervency in prayer, as 
to the outward delivery of the words of it, yea, though 
the mind be so affected as to contribute much there- 
unto, wdll not of themselves prove, that the thoughts 



OF SPIRITUAL MINDEDNESS. 51 

of men therein do arise from an internal spring of 
grace. There is a fervency of spirit in prayer, that is 
one of the best properties of it, being an earnest 
acting of love, faith, and desire : But there is a fer- 
vency wherewith the mind itself may be affected, that 
may arise from other causes. 

1. It may do so from the engagement of natural 
affections unto the object of their prayer, or the 
things prayed for. Men may be mighty earnest and 
intent in their minds, in praying for a dear relation, or 
for deliverence from imminent troubles, or imminent 
dangers ; and yet all this fervour arise from the vehe- 
ment actings of natural affections about the things 
prayed for, excited in an especial manner by the pre- 
sent duty. Hence G6d calls the earnest cries of some 
for temporal things not a crying unto him, but an 
howling, Hosea, vii. 14-. That is, the cry of hungry 
ravenous beasts, that would be satisfied. 

2. Sometimes it ariseth from the sharpness of con- 
victions, which will make men even roar in their 
prayers for disquietment of heart. And this may be, 
where there is no true grace as yet received, nor, it 
may be, ever will be so. For the perplexing work of 
conviction goes before real conversion ; and as it pro- 
duceth many other effects and changes in the mind, 
so it may do this of great fervency in vocal prayers, 
especially if it be accompanied with outward afflictions, 
pains, or troubles. Psalm Ixxviii, 34, 35. 

3. Oft-times the mind and affections are very little 
concerned in that fervor and earnestness which appear 
in the outward performance of the duty ; but in the 
exercise of gifts, and through their own utterance, 
men put their natural affections into such an agitation 
as shall carry them out into a great vehemency in 



52 OF SPIRITUAL MINDEDNESS. 

their expressions. It hath been so with sundry per- 
sons who have been discovered to be rotten hypo- 
crites, and have afterwards turned cursed apostates. 
Wherefore all these things may be, where there is no 
gracious spring, or vital principle, acting itself from 
within in spiritual thoughts. 

Some, it may be, will design an advantage by their 
conceptions, unto the interest of profaneness and 
scoffing ^ for if there be these evils under the exer- 
cise of the gift of prayer, both in constancy, and with 
fervency— if there may be a total want of the exercise 
of all true grace with it and under it 5 then it may be, 
all that is pretended of this gift, and its use, is but 
hypocrisy and talk. But, I say, 1, It may be as well 
pretended, that because the sun shining on a dunghill 
doth occasion offensive and noisome steams ; there- 
fore all that is pretended of its influence on spices 
and flowers, causing them to give out their fragrancy, 
as utterly false. No man ever thought that spiritual 
gifts did change, or renew the minds and natures of 
men 5 where they are alone, they only help and assist 
unto the useful exercise of natural faculties and 
powers; and, therefore, where the heart is not sa- 
vingly renewed, no gifts can stir up a saving exercise 
of faith ; but, where it is so, they are a means to 
cause the savor of it to flow forth. 2. Be it so, that 
there may be some evils found under the exercise of 
the gift of prayer, what remedy for them may be 
proposed % Is it that men should renounce their use 
of it, and betake themselves unto the reading of 
prayers only 1 1. The same may be said of all spiri- 
tual gifts whatever 5 for they are all of them liable to 
abuse. And shall we reject all the powers of the 
world to come, the whole complex of gospel gifts, for 



OF SPIRITUAL MINDEDNESS, 53 

the communication whereof the Lord Christ hath 
promised to continue his spirit with his church unto 
the end of the world, because by some they are 
abused 1 2. Not only the same, but far greater evils 
may be found in and under the reading of prayers, 
which needs no further demonstration than what it 
gives of itself every day. 3. It is hard to under- 
stand, how any benefit at all can accrue to any by 
this relief, when the advantages of the other way are 
evident. 

Wherefore the inquiry remains, ' how we may 
know to our own satisfaction, that the thoughts we 
have of spiritual things in the duty of prayer, are 
from an internal fountain of grace,' and so are an evi- 
dence that we are spiritually minded, whereunto all 
these things do tend. Some few things I shall offer 
towards satisfaction herein. 

1. I take it for granted on the evidence before 
given, that persons who have any spiritual light, and 
will diligently examine and try their own hearts, will be 
able to discern what real actings of faith, of love, and 
delight in God, there are in their duties > and conse- 
quently what is the spring of their spiritual thoughts. 
In general we are assured, that ( he that believeth, hath 
the witness in himself.' 1 John, 5. 10. Sincere faith 
will be its own evidence : and where there are sincere 
actings of faith, they will evidence themselves, if we 
try all things impartially by the word. But if men do, 
as for the most part they do, content themselves with 
the performance of any duty, without an examination 
of their principles, frames, and actings of grace in 
them, it is no wonder if they walk in all uncertainty.^ 

2. When the soul finds a sweet spiritual compla- 
cency in and after its duties, it is an evidence that 

5* 



§4 OP SPIRITUAL MlNDEDNESS. 

grace hath been acted in its spiritual thoughts and de- 
sires, Jer. 31. The prophet receiveth a long gracious 
message from God, filled up with excellent promises 
and pathetical exhortations to the church. The whole 
is as it were summed up in the close of it, v. 24. 
' For I have satiated the weary soul, and I have re- 
plenished every sorrowful soul.' Whereon the pro- 
phet adds, ' upon this I awaked, and beheld, and my 
sleep was sweet unto me.' God's gracious message 
had so composed his spirits, and freed his mind from 
trouble, that he was at quiet repose in himself, like a 
man asleep. But after the end of it, he stirs up him- 
self to a review and consideration of what had been 
spoken unto him : I awaked and beheld, or I stirred 
up myself, and considered what had been delivered 
unto me $ and saith he, my sleep was sweet unto me ; 
I found a gracious complacency in, and refreshment 
unto my soul, from what I had heard and received. 
So is it oft-times with a soul that hath had real commu- 
nion with God in the duty of prayer. It finds itself 
both in it, and afterwards, when it is awakened unto 
the consideration of it spiritually refreshed 5 it is 
sweet unto him. 

This holy complacency, this rest and sweet repose 
of mind, is the foundation of the delight of believers 
in this duty. They do not pray only because it is 
their duty so to do, nor yet because they stand in 
need of it, so as that they cannot live without it, but 
they have delight in it ; and to keep them from it, is 
all one as to keep them from their daily food and re- 
freshment. Now we can have no delight in any thing 
but what we have found some sweetness, rest, and 
complacency in. Without any such experience, we 
may do or use any thing, but cannot do it with delight. 



OF SPIRITUAL MINDEDNESS. 55 

And it ariseth, 1, from the approach that is made unto 
God therein. It is in its own nature an access unto 
God on a throne of grace. Eph. ii. 18. Heb. x. 19, 
20. And when this access is animated by the actings 
of grace, the soul hath a spiritual experience of a 
nearness in that approach. Now, God is the fountain 
and centre of all spiritual refreshment, rest and com- 
placency $ and in such an access unto him, there is a 
refreshing taste of them communicated unto the soul : 
Psal. xxxvi. 7 — 9. ' How excellent is thy loving kind- 
ness, O God ! therefore the children of men put their 
trust under the shadow of thy wings. They shall be 
abundantly satisfied with the fatness of thine house : 
and thou shalt make them drink of the river of thy 
pleasures. For with thee is the fountain of life : in 
thy light we shall see light.' God is proposed in the 
excellency of his loving kindness, which is compre- 
hensive of his goodness, grace, and mercy. And so 
is he also as the spring of life and light, all spiri- 
tual powers and joys. Those that believe, are better 
described by their trust under the shadow of his 
wings. In his worship, the fatness of his house, they 
make their approaches unto him. And the fruit hereof 
is, that he makes them to drink of the river of his 
pleasures, the satisfying refreshing streams of his grace 
and goodness ; they approach unto him as unto the 
fountain of life, so as to drink of that fountain, in re- 
newed communications of life and grace ; and in the 
light of God, the light of his countenance, to see 
light in satisfying joy. In these things doth consist, 
and from them doth arise, that spiritual complacency 
which the souls of believers find in their duties. 2. 
From the due exercise of faith, love, and delight, the 
graces wherein the life of the new creature doth 



56 OF SPIRITUAL MINDEDNESS. 

principally consist There is a suitableness to our 
natural constitution, and a secret complacency of our 
natures, in the proper actings of life natural, for its 
own preservation and increase : there is so in our 
spiritual constitution, in the proper actings of the 
powers of our spiritual life, unto its preservation and 
increase. These graces, in their due exercise, com- 
pose and refresh the mind, as those which are perfec- 
tive of its state, which quell and cast out whatever 
troubles it : thence a blessed satisfaction and compla- 
cency befalls the soul 5 herein he that believeth hath 
the witness in himself. Besides, faith and love are 
never really acted on Christ, but they prepare and 
make meet the soul to receive the communications of 
love and grace from him, which it never faileth of, 
although it be not always sensible thereof. 3. From 
the testimony of conscience, bearing witness to our 
sincerity, in aims, ends, and performances of the 
duty. Hence a gracious repose of mind, and great 
satisfactoriness, ensue. 

If we have no experience of these things, it is evi- 
dent that we walk at random in the best of our duties \ 
for they are among the principal things that we do, or 
ought to pray for \ and if we have not experience of 
the effects of our prayers on our hearts, we neither 
have advantage by them, nor give glory to God in 
them. 

But yet here, as in most other spiritual things, one 
\ of the worst of vices is ready to impose itself in the 
room and place of the best of our graces : and this is, 
self-pleasing in the performance of the duty. This, 
instead of a grace steeped in humility, as all true grace 
is, is a vile effect of spiritual pride, or the offering of 
a sacrifice to our own net and drag : it is a glorying in 



OF SPIRITUAL MINDEDNESS. 57 

the flesh ; for whatever of Self any doth glory in, it is 
but flesh. When men have had enlargements in their 
expressions, and especially when they apprehend that 
others are satisfied or affected therewith, they are apt 
to have a secret self-pleasing in what they have done, 
which, before they are aware, turns into pride, and a 
noxious elation of mind. The same may befall men in 
their most secret duties, performed outwardly by the 
aid of spiritual gifts : but this is most remote from, 
and contrary to, that spiritual complacency in duty, 
which we speak of, which yet it will pretend to, until 
it be diligently examined. The language of this spiri- 
tual complacency is, c I will go in the strength of the 
Lord God ; I will make mention of thy righteousness, 
even of thine only.' Ps. lxxi. 16. That of spiritual 
pride is, God, I thank thee that I have done thus and 
thus, as it was expressed by the Pharisee. That is, in 
God alone ; this is in self: that draws forth the savor 
of all graces; this immediately covers and buries them 
all, if there be any in the soul : that fills the soul emi- 
nently with humility and self-abasement 5 this with a 
lifting up of the mind and proud self-conceit : that 
casts out all remembrance of what we have done 
ourselves, retaining only a sense of what we have recei- 
ved from God, of the impressions of his love and 
grace ; this blots out all remembrance of what we have 
freely received from God, and retains only what we 
have done ourselves. Wherever it is, there is no due 
sense either of the greatness or goodness of God. 

Some, it may be, will say, that if it be so, they for 
their parts, are cut off. They have no experience of 
any such spiritual rest and complacency in God, in or 
after their prayers ; at the best, they begin them with 
tears, and end them in sorrow > and sometimes they 



58 OF SPIRITUAL MINBENESS, 

know not what is become of them, but fear that God 
is not glorified by them, nor their own souls bettered. 

I answer, 1. There is great spiritual refreshment in 
that godly sorrow which is at work in our prayers. — 
Where the Holy Ghost is a spirit of grace and suppli- 
cation, he causeth mourning, and in that mourning 
there is joy. 2. The secret encouragement which we 
receive by praying, to adhere unto God constantly in 
prayer, ariseth from some experience of this holy com- 
placency, though we have not a sensible evidence of 
it. 3. Perhaps some of them who make this complaint, 
if they would awaken and consider, would find that 
their souls, at least sometimes, had been thus refreshed, 
and brought unto an holy rest in God. 4. Then shall 
you know the Lord, if you follow on to know him. 
Abide in seeking after this complacency, and satisfac- 
tion in God, and you shall attain it. 

3. It is a sure evidence that our thoughts of spiri- 
tual things in our supplications are from an internal 
spring of grace, and are not merely occasioned by the 
duty itself, when we find the daily fruit and advantage 
of them ; especially in the preservation of our souls in 
an holy, humble, watchful frame. 

Innumerable are the advantages, benefits, and effects 
of prayer, which are commonly spoken unto ; growth 
in grace and consolation is the substance of them. 
Where there is continuance in prayer, there will be 
spiritual growth in some proportion. For men to be 
earnest in prayer, and thriftless in grace, is a certain 
indication of prevalent corruptions, and want of being 
spiritually minded in prayer itself. If a man eats his 
daily food, let him eat never so much, or so often, if 
he be not nourished by it, his body is under the power 
of prevalent distempers $ and so is his spirtual consti- 



OF SPIRITUAL MINDEDNESS. 59 

j 

tution, who thrivethnot in the use of the food of the new 
creature. But that which I fix upon with respect unto the 
present inquiry, is, the frame that it preserves the soul 
in j* it will keep it humble, and upon a diligent watch, 
as unto its dispositions and actings. He who prays as 
he ought, will endeavor to live as he prays. This none 
can do who doth not with diligence keep his heart unto 
things he hath prayed about. To pray earnestly and 
live carelessly, is to proclaim that a man is not spiri- 
tually minded in his prayer. Hereby then, we shall 
know what is the spring of those spiritual thoughts, 
which our minds are exercised withal in our supplica- 
tions. If they are influenced unto a constant daily 
watch for the perservation of that frame of spirit, 
those dispositions and inclinations unto spiritual things 
which we pray for, they are from an internal spring of 
grace. Jf there be generally an unsuitableness in our 
minds unto what we seem to contend for in our 
prayers, the gift may be in exercise, but the grace is 
wanting. If a man be every day on the Exchange, 
and there talk diligently and earnestly about merchan- 
dise, and the affairs of trade ) but when he comes 
home thinks no more of them, because indeed he hath 
nothing to do, no interest in them, he may be a very 
poor man, notwithstanding his pretences : and he may 
be spiritually very poor, who is on occasions fervent in 
prayer, if, when he retires unto himself, he is not care- 
ful and diligent about the matter of it. 

4. When spiritual affections, and due preparation of 
heart unto the duty, excite and animate the gift of 
prayer, and not the gift make impressions on the affec- 
tions ; then are we spiritually minded therein. Gifts 
are servants, not rulers, in the mind ; are bestowed on 
us to be serviceable unto grace 5 not to lead it, but to 



60 OF SPIRITUAL MINDEDNESS. 

follow it, and to be ready with their assistance on its 
exercise ; for the most part, where they lead all, they 
are all alone. This is the natural order of these things # 
Grace habitually inclineth and disposeth the heart unto 
this duty. Providence and rule give the occasions for 
its exercise ; sense of duty calls for prepartion $ grace 
coming into actual exercise, gifts come in with their 
assistance 5 if they lead all, all is out of order. It may 
be otherwise sometimes: a person indisposed and life- 
less, engaging into prayer in a way of obedience, upon 
conviction of duty, may, in and by the gift, have his 
affections excited, and graces engaged unto its proper 
work. It maybe so, I say 5 but let men take heed how 
they trust to this order and method : for where it is so, 
there may be little or nothing of the exercise of true 
grace in all their fervor and commotion of affections \ 
but when the genuine actings of faith, love, holy reve- 
rence, and gracious desires, stir up the gift unto its 
exercise, calling in its assistance to the expression of 
themselves, then are the heart and mind in their proper 
order. 

5. It is so when other duties of religion are equally 
regarded and attended to with prayer itself. He, all 
whose religion lies in prayer and hearing, hath none at 
all. God hath an equal respect to all other duties, and 
so must we have also. So is it expressed as to the 
religion herein, because there is none withont it, Jam. 
i. 27. I shall not value his prayers at all, be he never 
so earnest and frequent in them, who gives not alms 
according to his ability : and this in an especial manner 
is required of us who are ministers \ that we be not 
like an hand set up in cross ways, directing others 
which way to go but staying behind itself. 

This digression about the rise and spring of spiri- 



OF SPIRITUAL MINDEDNESS. 61 

tual thoughts in prayer, I judged not unnecessary, in 
such a time and season, wherein we ought to be very 
jealous, lest gifts impose themselves in the room 
of grace ; and be careful that they are employed only 
to their proper end, which is to be serviceable to grace 
in its exercise, and not otherwise. 

3. There is another occasion of thoughts of spiri- 
tual things, when they do not spring from a living prin- 
ciple within, and so are no evidence of being spiritually 
minded. And this is the discourse of others. They 
that fear the Lord will be speaking one to another, of 
the things wherein his glory is concerned, Mai. iii. 16. 
To declare the righteousness, the glory of God, is the 
delight of his saints. Psalm, cxlv. 3 — 8. ' Great is 
the Lord, and greatly to be praised, and his greatness 
is unsearchable. One generation shall praise thy works 
to another, and shall declare thy mighty works. I 
will speak of the glorious honor of thy majesty, and 
of thy wondrous works. And men shall speak of the 
might of thy terrible acts ; and I will declare thy 
greatness. They shall abundantly utter the memory 
of thy great goodness, and shall sing of thy righteous- 
ness. The Lord is gracious and full of compassion, 
slow to anger, and of great mercy f and, accordingly, 
there are some who are ready on all occasions to be 
speaking, or making mention, of things divine, spiri- 
tual, and holy ; and it is to be wished that there were 
more of them. All the flagitious sins that the world 
is filled withal, aie not a greater evidence of the 
degeneracy of christian religion, than this is, that it is 
grown unusual, yea, a shame or scorn, for men to 
speak together of the things of God. It was not so when 
religion was in its primitive power and glory $ nor is 
it so with them who really fear God, and are sensible 



62 OF SPIRITUAL MINDEDNESS. 

of their duty. Some I say there are, who embrace all 
occasions of spiritual communication. Those with 
whom they converse, if they are not profligate, if they 
have any spiritual light, cannot but so far comply with 
what they say, as to think of the things spoken which 
are spiritual. Oft-times the track and course of men's 
thoughts lie so out of the way, are so contrary unto 
such things, that they seem strange to them ; they 
give them no entertaiment. You do but cross their 
way with such discourses, whereon they stand still a 
little, and so pass on. Even the countenances of some 
men will change hereon, and they betake themselves 
to an unsatisfied silence, until they can 'divert unto 
other things. Some will make such replies of empty 
words, as shall evidence their hearts to be far enough 
estranged from the things proposed unto them. But 
with others, such occasional discourses will make such 
impressions on their minds, as to stir up present 
thoughts of spiritual things. But though frequent 
occasions hereof may be renewed, yet will such 
thoughts give no evidence that any man is spiritually 
minded. For they are not genuine, from an internal 
spring of grace. 

From these causes it is, that the thoughts of spiri- 
tual things are with many, as guests that come into an 
inn, and not like children that dwell in the house. 
They enter occasionally, and then there is a great stir 
about them, to provide meet entertainment for them. 
In a while they are disposed of, and so depart, being 
neither looked nor inquired after any more. Things 
of another nature are attended to $ new occasions 
bring in new guests, for a season. Children are owned 
in the house, are missed if they are out of the way, 
and have their daily provision constantly made for 



OF SPIRITUAL MINDEDNESS. 63 

them. So is it with these occasional thoughts about 
spiritual things. By one means or other they enter 
into the mind, and there are entertained for a season. 
On a sudden they depart, and men hear of them no 
more. But those that are natural and genuine, arising 
from a living spring of grace in the heart, disposing 
the mind unto them, are as the children of the house ; 
they are expected in their places, and at their seasons. 
If they are missing, they are inquired after. The 
heart calls itself to an account, whence it is that it 
hath been so long without them, and calls them over 
into its wonted converse with them. 



CHAPTER IV 



Other evidences of thoughts about spiritual things, 
arising from an internal principle of grace, whereby 
they are an evidence of our being spiritually minded. 
The abounding of these thoughts, how far, and where- 
in such an evidence. 

II. The second evidence that our thoughts of spiri- 
tual things proceed from an internal fountain of sancti- 
fied light and affections, or that they are acts or 
fruits of our being spiritually minded, is, that they 
abound in us, that our minds are filled with them. 
We may say of them, as the Apostle doth of other 
graces 5 if these things are in you and abound, you 
shall not be barren. It is well indeed, when our minds 
are like the land of Egypt in the years of plenty, 
when it brought forth by handfuls ; when they flow 
from the well of living water in us, with a full stream 
and current. But there is a measure of abounding, 
which is necessary to evidence our being spiritually 
minded in them. 



64" OF SPIRITUAL MINDEDNESS. 

There is a double effect ascribed here to this frame 
of spirit ; first life, and then peace. The nature and 
being of this grace depends on the former considera- 
tion of it, namely, its procedure from an internal 
principle of grace, the effect and consequence whereof 
is life. But that it is peace also, depends on the degree 
and measure of the actings of this part of it in our 
spiritual thoughts ; and this we must consider. 

It is the character of all men in the state of de- 
praved nature and apostacy from God, ' that every 
imagination of the thoughts of their hearts, is only 
evil continually,' Gen. vi. 5. All persons in that con- 
dition are not swearers, blasphemers, drunkards, adul- 
terers, idolaters, or the like. These are the vices of 
particular persons, the effects of particular constitu- 
tions and temptations. But thus it is with them, all 
and every one of them, ' all the imaginations of the 
thoughts of their hearts are evil, and that continu- 
ally.' Some as to the matter of them, some as unto 
their end, all as to their principle ] for out of the evil 
treasure of the heart can proceed nothing but what is 
evil. That infinite multitude of open sins which is in 
the world, gives a clear prospect or representation of 
the nature and effects of our apostacy from God. But 
he that can consider the numberless number of 
thoughts which pass through the mind of every indi- 
vidual person every day, all evil and that continually, 
he will have a further comprehension of it. 

We can therefore have no greater evidence of a 
change in us from this state and condition, than a 
change wrought in the course of our thoughts. A 
relinquishment of this or that particular sin, is not an 
evidence of a translation from this state. For as was 
said, such particular sins proceed from particular 



OP SPIRITUAL MlNDEBNESS. 65 

lusts and temptations, and are not the immediate, uni- 
versal consequence of that depravation of nature 
which is equal in all. Such alone is the vanity and 
wickedness of the thoughts and imaginations of the 
heart. A change herein is a blessed evidence of a 
change of state. He who is cured of a dropsy, is not 
immediately healthy, because he may have the prevail- 
ing seeds and matter of other diseases in him, and 
the next day die of a lethargy : but he who, from a 
state of sickness, is restored in the temperature of the 
mass of blood and the animal spirits, and all the princi- 
ples of life and health, unto a good crasis and tempe- 
rature, his state of body is changed. The cure of a 
particular sin may leave behind it the seeds of eternal 
death, which they may quickly effect $ but he who 
hath obtained a change in this character, which belongs 
essentially unto the state of depraved nature, is spiri- 
tually recovered. And the more the stream of our 
thoughts is turned, the more our minds are filled with 
those of a contrary nature, the greater and more firm 
is our evidence of a translation out of that depraved 
state and condition. 

There is nothing so unaccountable as the multipli- 
city of thoughts of the minds of men ; they fall from 
them like the leaves of trees, when they are shaken 
with the wind in autumn. To have all these thoughts, 
all the several figments of the heart, all the con- 
ceptions that are framed and agitated in the mind, to 
be evil and that continually, what an hell of horror and 
confusion must it needs be ! A deliverance from this 
loathsome, hateful state, is more to be valued than the 
whole world. Without it neither life, nor peace, nor 
immortality, nor glory, can ever be attained. 

The design of conviction is to put a stop to these 

6* 



66 OF SPIRITUAL MINDEDNESS. 

thoughts, to take off from their number, and thereby 
to lessen their guilt. It deserves not the name of con- 
viction of sin, which respects only outward actions, 
and regards not the inward actings of the mind. And 
this alone will for a season make a great change in 
the thoughts, especially it will do so when assisted by 
superstition, directing them unto other objects. These 
two in conjunction are the rise of all that devotional 
religion which is in the papacy. Conviction labors to 
put some stop and bounds to thoughts absolutely evil 
and corrupt 5 and superstition suggests other objects 
for them, which they readily embrace 5 but it is a vain 
attempt. The minds and hearts of men are continu* 
ally minting and coining new thoughts and imagina- 
tions ; the cogitative faculty is always at work. As 
the streams of a mighty river running into the ocean, 
so are the thoughts of a natural man, and through self 
they run into hell. It is a fond thing to set a dam be- 
fore such a river, to curb its streams. For a little 
space there may be a stop made, but it will quickly 
break down all obstacles, or overflow all its bounds. 
There is no way to divert its course, but only by pro- 
viding other channels for its waters, and turning them 
thereinto 5 the mighty stream of the evil thoughts of 
men will admit of no bounds or dams to put a stop 
unto them. There are but two ways of relief from 
them 5 the one, respecting their moral evil, the other 
their natural abundance. The first, by throwing salt 
into the spring, as Elisha cured the waters of Jericho ; 
that is, to get the heart and mind seasoned with grace \ 
for the tree must be made good before the fruit will be 
so. The other is, to turn their streams into new 
channels, putting new aims and ends upon them, fixing 
them on new objects ; so shall we abound in spiritual 



OF SPIRITUAL MINDEDNESS, 6? 

thoughts ; for abound in thoughts we shall, whether 
we will or not. 

To this purpose is the advice of the Apostle, Eph« 
v. 18, 19. 'And be not drunk with wine, wherein is 
excess, but be filled with the spirit, speaking to your* 
selves in Psalms and Hymns and Spiritual Songs. 5 
When men are drunk with wine unto an excess, they 
make it quickly evident, what vain, foolish, ridiculous 
imaginations it filleth their minds with. In opposi- 
tion hereunto, the Apostle adviseth believers to be 
filled with the Spirit, to labor for such a participation 
of him as may fill their minds and hearts, as others 
fill themselves with wine. To what end, unto what 
purpose, should they desire such a participation of 
him, to be so filled with him 1 It is unto this end, 
namely, that he by his grace may fill them with holy 
spiritual thoughts, as on the contrary, men drunk unto 
an excess, are filled with those that are foolish, vain, 
and wicked. So the words of ver. 19 do declare, for 
he adviseth us to express our abounding thoughts in 
such duties as will give an especial vent to them. 

Wherefore, when we are spiritually minded, we shall 
abound in spiritual thoughts, or thoughts of spiritual 
things. That we have such thoughts, will not suffi- 
ciently evidence that we are so, unless we abound in 
them. And this leads us to the principal inquiry on 
this head ; namely, what measure we ought to assign 
hereof, how we may know when we abound in spiritual 
thoughts, so as that they may be an evidence of our 
being spiritually minded. 

I answer in general, among other scriptures, read 
over Psalm, cxix. with understanding. Consider 
therein what David expresseth of himself, as to his 
constant delight in, and continual thoughts of the law 



'68 OF SPIRITUAL MINDEDNESS. 

i 

of God, which was the only means of divine revela- 
tion at that season. Try yourselves by that pattern ; 
examine yourselves whether you can truly speak the 
same words with him ; at least, if not in the same de- 
gree of zeal, yet with the same sincerity of grace. 
You will say, that was David. It is not for us, it is 
not our duty to be like him, at least not to be equal 
with him. But as far as I know, we must be like him, 
if ever we intend to come to the place where he is. It 
will ruin our souls, if, when we read in the scripture how 
the saints of God express their experience in faith, 
love, delight in God and constant meditations on him, 
we grant that it was so with them , that they were 
good and holy men, but it is not necessary that it 
should be so with us. These things are not written in 
the scripture to show what they were, but what we 
ought to be. All things concerning them were written 
for our admonition. 1 Cor. 10, 11. And if we have 
not the same delight in God as they had, the same 
spiritual mindedness in thoughts and meditations of 
heavenly things, we can have no evidence that we 
please God as they did, or shall go to that place 
'whither they are gone. Profession of the life of God 
passeth with many at a very low and easy rate. 
•Their thoughts are for the most part vain and earthly, 
their communication unsavory, and sometimes corrupt, 
their lives at best uneven and uncertain, as unto the 
rule of obedience ; yet all is well, all is life and 
peace. The holy men of old, who obtained this testi- 
mony that they pleased God, did not so walk before 
him. They meditated continually in the law ; thought 
of God in the night seasons ; spake of his ways, his 
works, his praise ; their whole delight was in him, and 
in ail things they followed hard after him. It is the 



OF SPIRITUAL MINDEDNESS. 69 

example of David in particular, that I have proposed- 
And it is a promise of the grace to be administered 
by the Gospel, that he who is feeble shall be as David. 
Zech. xii. 12 — 18. And if we are not so in his being 
spiritually minded, it is to be feared we are not parta- 
kers of the promise. But that we may the better 
judge of ourselves therein, I shall add some few rules 
to this direction by example. 

1. Consider, what proportion your thoughts of spiri- 
tual things bear, with those about other things. Our 
principal interest and concern, as we profess, lie in 
things spiritual, heavenly and eternal. Is it not then 
a foolish thing to suppose, that our thoughts about 
these things should not hold some proportion with 
those about other things $ nay, that they should not 
exceed them ] No man is so vain in earthly things, 
as to pretend that his principal concern lieth in that 
whereof he thinks very seldom in comparison of other 
things. It is not so with men, in reference to their 
families, their trades, their occasions of life. It is a 
truth, not only consecrated by the testimony of him 
who is truth, but evident also in the light or reason, 
that where our treasure is, there will our hearts be 
also. And the affections of our hearts do act them- 
selves by the thoughts of our minds. Wherefore, if 
our principal treasure be as we profess, in things spiri- 
tual and heavenly, and wo unto us if it be not so ! on 
them will our affections, and consequently our desires 
and thoughts, be principally fixed. 

That we may the better examine ourselves by this 
rule, we must consider of what sort men's other 
thoughts are ; and as unto our present purpose, they 
may be reduced to these heads. 

1. There are such as are exercised about their call- 



70 OF- SPIRITUAL MINDEDNESS. 

ings and lawful occasions. These are numberless and 
endless ; especially among a sort of men who rise early 
and go to bed late, and eat the bread of carefulness, 
or are particularly industrious and diligent in their 
ways. These thoughts men approve themselves in, 
and judge them their duty, as they are in their proper 
place and measure. But no heart can conceive the 
multitude of these thoughts, which, partly in contri- 
vances, partly in converse, are engaged and spent 
about these things. And the more men are immersed 
in them, the more do themselves and others esteem 
them diligent and praiseworthy. And there are some 
who have neither necessity nor occasion to be en- 
gaged much in the duties of any especial calling, who 
yet by their words and actions declare themselves to 
be confined almost in their thoughts to themselves, 
their relations, their children, and their self concerns ; 
which, though most of them are very impertinent yet 
they justify themselves in them. All sorts may do well 
to examine what proportion their thoughts of spiri- 
tual things bear to those of other things. I fear with 
most, it will be found to be very small, with many, 
next to none at all. What evidence then can they 
have that are spiritually minded, that their principal 
interest lies in things above 1 Perhaps it will be 
asked, whether it be necessary that men should think 
as much and as often about things spiritual and 
heavenly, as they do about the lawful affairs of their 
callings. I say more, and more often, if we are what 
we profess ourselves to be. Generally, it is the best 
sort of men, as to the things of God and man, who 
are busied in their callings, some of one sort, some of 
another. But even among the best of these, many 
will continually spend the strength of their minds and 



OF SPIRITUAL MINDEDNESS. 71 

vigor of their spirits, about their affairs all the day 
long ; and, so they can pray in the morning and eve- 
ning, with some thoughts sometimes of spiritual 
things, occasionally administered, suppose they acquit 
themselves very well. As if a man should pretend 
that his great design is, to prepare himself for a 
voyage to a far country, where is his patrimony and 
his inheritance ! but all his thoughts and contrivances 
are about some few trifles, which, if indeed he intend 
his voyage, he must leave behind him ; and of his 
main design he scarce thinketh at all. We all profess 
that we are bound for heaven, immortality, and glory : 
but is it any evidence we really design it, if all our 
thoughts are consumed about the trifles of this world, 
which we must leave hehind us, and have only occa- 
sional thoughts of things above % I shall elsewhere 
show, if God will, how men maybe spiritually minded 
in their earthly affairs. If some relief may not be 
thence obtained, I cannot tell what to say or answer 
for them, whose thoughts of spiritual things do not 
hold proportion with, yea, exceed them, which they 
lay out about their callings. 

This whole rule is grounded on that of our Saviour, 
Mat. vi. 31 — 34. ' Take no thought, saying, what shall 
we eat, or what shall we drink % or wherewith we shall 
be clothed 1 But seek first the kingdom of God and 
his righteousness, and all these things shall be added 
unto you. Take therefore no thought for the 'mor- 
row.' When we have done all we can, when we 
have made the best of them we are able, all earthly 
things, as unto our interest in them, amount to no more, 
but what we eat, what we drink, and wherewith we are 
clothed. About these things our Saviour forbids us to 
take any thought, not absolutely, but with adouble 



72 OF SPIRITUAL MINDEDNESS. 

limitation. As first, that we take no such thought 
about them, as should carry along with it a disquiet- 
ment of mind, through a distrust of the fatherly care 
and providence of God. This is the design of the 
context. Secondly, no thought that for constancy and 
intenseness of spirit, should be like unto those which 
we ought to have about spiritual things. Seek first the 
kingdom of God and his righteousness. Let that be 
the chief and principal thing in your thoughts and 
consciences. We may therefore conclude, that at 
least they must hold an exceeding proportion with 
them. 

Let a man, industriously engaged in the way of his 
calling, try himself by this rule every evening. Let 
him consider what have been his thoughts about his 
earthly occasions, and what about spiritual things ; and 
thereon ask of himself whether he be spiritually min- 
ded or not. Be not deceived ; as a man thinketh, so 
is he. And if we account it a strange thing, that our 
thoughts should be more exercised about spiritual 
things, than about the affairs of our callings, we must 
not think it strange, if, when we come to the trial, we 
cannot find that we have either life or peace. 
| [Moreover, it is known, how often, when we are en- 
gaged in spiritual duties, other thoughts will interpose, 
and impose themselves on our minds. Those which 
are about men's secular concernments will do so. The 
world will frequently make an inroad on the ways to 
heaven, to disturb the passengers and wayfaring men. 
There is nothing more frequently complained of, by 
such as are awake unto their duty, and sensible of their 
weakness. Call to mind, therefore, how often, on the 
other hand, spiritual thoughts do interpose, and as it 
were impose themselves on your minds, whilst you are 



OF SPIRITUAL MINDEDNESS. 73 

engaged in your earthly affairs. Sometimes, no doubt, 
with all that are true believers it is so. ' Or ever I 
was aware, saith the spouse, my soul made me as the 
chariots of Aminadab.' Cant. vi. 12. Grace in her 
own soul surprised her into a ready willing frame for 
spiritual communion with Christ, when she was intent 
on other occasions. But if these thoughts of heavenly 
things so arising in us, bear no proportion with the 
other sort, it is an evidence what frame and principle 
is predominant in us. 

2. There are a multitude of thoughts in the minds of 
men, which are vain, useless, and altogeher unprofita- 
ble. These ordinarily, through a dangerous mistake, 
are looked on as not sinful, because, as it is supposed, 
the matter of them is not so ; and therefore men rather 
shake them off for their folly, and their guilt. But 
they arise from a corrupt fountain, and wofully pollute 
both the mind and conscience. Wherever there are 
vain thoughts, there is sin. Jerem. iv. 14. Such are 
those numberless imaginations, whereby men fancy 
themselves ' to be what they are not, to do what they 
do not, to enjoy what they enjoy not, to dispose of 
themselves and others,' at their pleasure. That our 
nature is liable to such a pernicious folly, which some 
of tenacious fancies have turned into madness, we are 
beholden alone to our cursed apostacy from God, and 
the vainity that possessed our minds thereon. Hence 
the prince of Tyrus thought ' he was a God, and sat 
in the seat of God.' Ezek. xxviii. 2. So it hath been 
with others ; and in those, in whom such imaginations 
are kept within some better order and bounds, yet 
being traced to their original, they will be found to 
spring, some of them, immediately from pride, some 
from sensual lusts, some from the love of the world, 



74, OF SPIRITUAL MINDEDNESS. 

all from self, and the old ambition to be as God, to 
dispose of all things as we think meet. I know no 
greater misery or punishment in this world, than the 
debasing of our nature to such vain imaginations 5 and 
a perfect freedom from them is a part of the blessed- 
ness of heaven. It is not my present work to show 
how sinful they are 5 let them be esteemed only fruit- 
less, foolish, vain and ludicrous. But let men examine 
themselves, what number of these vain, useless thoughts, 
night and day, do rove up and down in their minds. If 
now it be apprehended too severe, that men's thoughts 
of spiritual things should exceed them that are 
employed about their lawful callings, let them consider 
what proportion they bear to those which are alto- 
gether vain and useless. Do not many give more time 
to them, than they do to holy meditations, without an 
endeavor to mortify the one, or to stir up and enliven 
the other. Are they not more wonted to their sea- 
sons, than holy thoughts are 1 And shall we suppose 
that those with whom it is so, are spiritually minded 1 
3. There are thoughts that are formally evil 5 they 
are so in their nature, being corrupt contrivances to 
fulfil the desires of the flesh in the lusts thereof. 
These also will attempt the minds of believers. But 
they are always looked on as professed enemies to the 
soul, and are watched against. I shall not therefore 
make any comparison between them and spiritual 
thoughts, for they abound only in them that are car- 
nally minded. 

2. The second rule to this purpose is, that we would 
consider, whether thoughts of spiritual things do con- 
stantly take possession of their proper seasons. There 
are some times and seasons in the course of men's 
lives, wheiein they retire themselves unto their own 



OF SPIRITUAL MINDEDNESS. 75 

thoughts. The most busied men in the world have 
some times of thinking unto themselves. And those 
who design no such thing, as being afraid of coming 
to be wiser or better than they are, do yet spend time 
therein, whether they will or not. But they who are 
wise will be at home as much as they can, and have as 
many seasons for such their retirements, as is possible 
for them to attain. If that man be foolish, who busieth 
himself so much abroad in the concerns of others, that 
he hath no time to consider the state of his own house 
and family ; much more is he so, who spendeth all his 
thoughts about other things, and never makes use of 
them in an inquiry, how it is with himself and his own 
soul. However, men can hardly avoid, but that they 
must have some seasons, partly stated, partly occa- 
sional, wherein they entertain themselves with their 
own thoughts. The evening and the morning, the 
times of waking on the bed, those of the necessary 
cessation of all ordinary affairs, of walking, journeying, 
and the like, are such seasons. 

If we are spiritually minded, if thoughts of spiritual 
things abound in us, they will ordinarily, and that with 
constancy, possess these seasons, look upon them as 
those which are their due, which belong to them. For 
they are expressly assigned unto them in the way of 
rule, expressed in examples and commands. See 
Psalm xvi. 7, 8. and xcii. 2. Deut. 6, 7. If they are 
usually given up unto other ends and occasions, are 
possessed with thoughts of another nature, it is an 
open evidence that spiritual thoughts have but little in- 
terest in our minds, little prevalency in the conduct of 
our souls. It is our duty to afford to them stated 
times taken away from other affairs that call for them. 
But if instead thereof we rob them of what is, as it 



76 OF SPIRITUAL MINDEDNESS. 

were, their own, which no other things or business can 
lay any just claim to, how dwelleth the love of spiri- 
tual things in us! Most professors are convinced that 
it is their duty to pray morning and evening, and it is 
to be wished that they were all found in the practice 
of it. But if ordinarily they judge themselves, in the 
performance of that duty, to be discharged from any 
further exercise of spiritual thoughts, applying them to 
things worldly, useless, or vain, they can make no pre- 
tence to be spiritually minded. 

And it must be observed, which will be found to be 
true, that if the seasons which are, as it were, due 
unto such meditations, be taken from them, they will 
be the worst employed of all the minutes of our lives. 
Vain and foolish thoughts, corrupt imaginations, will 
make a common haunt to the minds of men in them, 
and habituate themselves to an expectation of enter- 
tainment 5 whence they will grow importunate for ad- 
mission. — Hence, with many, those precious moments 
of time, which might greatly influence their souls unto 
life and peace, if they were indeed spiritually minded, 
make the greatest provision for their trouble, sorrow, 
and confusion. For the vain and evil thoughts which 
some persons accustom themselves to in such seasons, 
are, or ought to be, a burden upon their consciences 
more than they can bear. That which providence ten- 
ders to their good, is turned into a snare 5 and God 
doth righteously leave them to the fruits of their own 
folly, who so despise his gracious provision for their 
good. If we cannot afford unto God our spare time, 
it is evident that indeed we can afford nothing at all. 
Micah ii. 1. They devise iniquity upon their beds. 
The seasons proper for holy contemplation, they make 
use of to fill their minds with wicked imaginations, and 



OF SPIRITUAL MINDEDNESS* 77 

when the morning is light, they practise it; walking all 
day, on all occasions, suitably unto their devices and 
imaginations of the night. Many will have cause to 
complain to eternity, of those leisure times which 
might have been improved for their advantage to eter- 
nal blessedness. 

If we intend therefore to maintain a title to this 
grace of being spiritually minded, if we would have 
any evidence of it in ourselves, without which we can 
have none of life or peace, and what we pretend thereof 
is but an effect of security, we must endeavor to pre* 
serve the claim and right of spiritual thoughts to such 
seasons, and actually put them in possession of them* 

3. Consider how we are affected with our disappoint- 
ments about these seasons. Have we by negligence, 
by temptations ; have we by occasional diversions or 
affairs of life, been taken off from thoughts of God, 
of Christ, of heavenly things, when we ought to have 
been engaged in them ; how are we affected with a re- 
view hereof 1 A carnal mind is well enough satisfied 
with the omission of any duty, so it have the pretence 
of a necessary occasion. If it hath lost a temporal 
advantage, through attendance to a spiritual duty, it 
will deeply reflect on itself, and it may be, like the 
duty, the worse afterwards. But a gracious soul, one 
that is truly spiritually minded, will mourn under a re- 
view of such omissions, and by every one of them is 
stirred up to more watchfulness for the future. Alas, 
will it say, how little have I been with Christ this day ! 
How much time hath passed me without a thought of 
him ! How foolish was I, to be wanting to such or such 
an opportunity ! I am in arrears to myself, and have 
no rest until I be satisfied. 

I say, if indeed we are spiritually minded, we will 



78 OF SPIRITUAL MINDEDNESS. 

duly and carefully call over the consideration of those 
times and seasons, wherein we ought to have exercised 
ourselves in spiritual thoughts ; and if we have lost 
them, or any of them, mourn over our own negligence. 
But if we can omit and lose such seasons or oppotu- 
nities from time to time, without regret or self-reflec- 
tions, it is to be feared that we wax worse and worse. 
Way will be made hereby for further omissions, until 
we grow wholly cold about them. 

And indeed that woful loss of time that is found 
amongst many professors, is greatly to be bewailed. — 
Some lose it on themselves, by a continual track of 
fruitless impertinent thoughts about their own cor*- 
cerns. — Some in vain converse with others, wherein 
for the most part they edify one another only unto 
vanity. How much of this time might, nay, ought to 
be redeemed for holy mediations 1 The good Lord 
make all professors sensible of their loss of former 
seasons, that they may be the more watchful for the 
future, in this great concern of their souls. Little do 
some think what light, what assurance, what joy, what 
readiness for the cross or for heaven, they might have 
attained, had they laid hold on all just seasons of exer- 
cising their thoughts about spiritual things which they 
have enjoyed, who now are at a loss in all, and sur- 
prised with every fear or difficulty that doth befal 
them. 

This is the first thing that belongs unto our being 
spiritually minded 5 for although it doth not absolutely 
or essentially consist therein, yet is it inseparable from 
it, and the most undeceiving indication of it. And 
thus of abounding and abiding in thoughts about spiri- 
tual things, such as arise and spring naturally from a 
living principle, a spiritual frame and disposition of 
heart within. 



OF SPIRITUAL MINDEDNESS. 79 



CHAPTER V. 

The objects of spiritual thoughts, or what they are con* 
versant about, evidencing them in whom they are, to 
be spiritually minded. Rules directing unto steadi- 
ness in the contemplation of heavenly things. Motives 
to fix our thoughts with steadiness in them. 

Before I proceed to the next general head, and which 
is the principal thing, the foundation of the grace and 
duty inquired after, some things must be spoken, to 
render what hath been already insisted on, yet more 
particularly useful. And this is, to inquire what are, 
or what ought to be, the special objects of those 
thoughts, which, under the qualifications laid down, are 
the evidences of our being spiritually minded. And it 
may be, we may be useful to many herei^ by helpingthem 
to fix their minds which are apt to rove into all uncer- 
tainty. For this is befallen us through the disorder 
and weakness of the faculties of our souls, that some- 
times what the mind guides, leads, and directs unto, in 
things spiritual and heavenly, our wills and affections, 
through their depravity and corruption, will not com- 
ply withal, and so the good designings of the mind are 
lost. Sometimes what the will and affections are in- 
clined to and ready for, the mind, through its weakness 
and inconstancy, cannot lead them to the accomplish- 
ment of 5 so to will is present with us, but how to per- 
form that will we know not. So, many are barren in 
this duty, because they know not what to fix upon, nor 
how to exercise their thoughts, when they have chosen 
subject for their meditations. Hence they sp*end their 
time in fruitless desires that they could use their 
thoughts to more purpose, rather than making any 



80 OF SPIRITUAL MlNDEDNESS, 

progress in the duty itself. They tire themselves, not 
because they are not willing to go, but because they 
cannot find their Way. Wherefore both these things 
shall be spoken to ; both what are the proper objects of 
our spiritual thoughts^ and how we may be steady in 
our contemplations of them. And I shall to this pur- 
pose, first give some general rules, and then some par- 
ticular instances, in way of direction. 

1. Observe the especial calls of Providence, and 
apply your minds to thoughts of the duties required in 
them, and by them. There is a voice in all signal 
dispensations of Providence. ' The voice of the Lord 
crieth unto the city, the men of wisdom shall see thy 
name ; hear ye the rod, and who hath appointed it.' 
Mic. vi. 9. There is a call, a cry in every rod of God, 
in every chastening providence ; and therein makes a 
declaration of his name, his holiness, his power, his 
greatness. This every wise, substantial man will labor 
to discern, and so comply with the calL God is 
greatly provoked when it is otherwise. ' Lord, when 
thy hand is lifted up, they will not see, but they shall 
see and be ashamed.' Isa. xxvi. 11, If therefore we 
would apply ourselves to our present duty, we are 
wisely to consider what is the voice of God, in his 
present providential dispensations in the world. — 
Hearken not unto any who would give another inter- 
pretation of them, but that they are plain declarations 
of his displeasure and indignation against the sins of 
men. Is not his wrath in them revealed from heaven 
against the ungodliness of men, especially such as 
detain the truth in unrighteousness, or false hypocriti- 
cal professors of the gospel % Doth he not also 
signally declare the uncertainty and instability of 
earthly enjoyments, from life itself to a shoe-latchet % 



OF SPIRITUAL MINDEDNESS. 81 

As also, how vain and foolish it is to adhere inordi- 
nately unto them. The fingers that appeared writing 
on the wall the doom of Belshazzar, did it in charac- 
ters that none could read, and words that none could 
understand but Daniel. But the present call of God 
in these things, is made plain upon tables, that he may- 
run who readeth it. If the heavens gather blackness 
with clouds, and it thunder over us ; if any that are 
on their journey will not believe that there is a storm 
coming, they must bear the severity of it. 

Suppose then this to be the voice of providence ; 
suppose there be in these, indications of the mind and 
will of God, what are the duties that we are called to 
thereby ! They may be referred unto two heads. 

1. A diligent search into ourselves, and an holy 
watch over ourselves, with respect to those ways and 
sins which the displeasure of God is declared against. 
That present providences are indications of God's 
anger and displeasure, we take, for granted. But 
when this is done, the most are apt to cast the causes 
of them on others, and to excuse themselves so long 
as they see others more wicked and profligate than 
themselves, openly guilty of such crimes, as they abhor 
the thoughts of ; they cast all the wrath on them, and 
fear nothing, but that they shall suffer with them. 
But, alas ! when the storm came on the ship at sea, 
wherein there was but one person who feared God 5 
upon an inquiry for whose sake it came, the lot fell on 
him. John i. 7. The cause of the present storm may 
as well be the secret sins of professors, as the open 
provocations of ungodly men. God will punish se- 
verely those whom he hath known. Amos iii. 2. It 
is therefore certainly our duty to search diligently, 
that nothing be found resting in us, against which God 



82 OF SPIRITUAL MINDEDNESS. 

is declaring his displeasure. Take heed of negli- 
gence and security herein. When our Saviour fore- 
told his disciples that one of them should betray him, 
he who alone was guilty, was the last that said, 
Master, is it 1 1 Let no ground of hopes you have of 
your spiritual condition and acceptance with God, no 
sense of your sincerity in any of your duties, no 
visible difference between you and others in the 
world, impose themselves on your minds to divert 
them from diligence in this duty. The voice of the 
Lord crieth unto the city, and the man of wisdom will 
see his name. 

2. A diligent endeavor to c live in an holy resigna- 
tion of our persons, our lives, our families, all our en- 
joyments, unto the sovereign will and wisdom of 
God ;' so as that we may be in a readiness to part 
with all things upon his call without repining. This 
also is plainly declared in the voice of present provi- 
dences. God is making wings for men's riches ; he 
is shaking their habitations, taking away the visible 
defences of their lives ; proclaiming the instability 
and uncertainty of all things here below : and if we 
are not minded to contend with him r we have nothing 
left to give us rest and peace for a moment, but an 
holy resignation of all unto his sovereign pleasure. 

Would you now know what you should fix and 
exercise your thoughts upon, so as that they may be 
evidences of your being spiritually minded 1 I say, be 
frequently conversant in them about these things. 
They lie before you, they call upon you, and will find 
you a just employment. Count them part of your 
business, allow them some part of your time, cease 
not until you have the testimony of your consciences, 
that you have in sincerity stated both these duties in 



OF SPIRITUAL MINDEDNESS. 83 

your minds 5 which will never be done without many 
thoughts about them. Unless it be so with you, God 
will be greatly displeased at the neglect of his coming 
and call, now it is so plain and articulate. Fear the 
woful dooms recorded, Prov. i. 25 — 28. Isa. lvi. 12. 
Chap. 66. 4. to this purpose. And if any calamity, 
public or private, do overtake you under a neglect of 
these duties, you will be wofully surprised, and not 
know which way to turn for relief. This therefore is 
the time and season wherein you may have an especial 
trial and experiment whether you be spiritually minded 
or not. It is the wisdom of faith to excite and draw 
forth grace into exercise according to present occa- 
sions. If this grace be habitually resident in you, it 
will put itself forth in many thoughts about these 
present duties. 

But, alas! for the most part, men are apt to walk 
contrary to God in these things, as the wisdom of 
the flesh is contrary to him in all things. A great 
instance we have with respect to these duties, espe- 
cially the latter of them. For, 1, who almost makes 
a dilligent search into, and trial of, his heart and 
ways, with respect to the procuring causes of the dis- 
pleasure and judgments of God! Generally, when 
the tokens and evidences of them most abound, the 
world is full of outrageous provoking sins. These 
visibly proclaim themselves to be the causes of 4 the 
coming of the wrath of God on the children of disobe- 
dience.' Hence most men are apt to cast the whole 
reason of present judgments upon them, and put it 
wholly from themselves. Hence commonly there is 
never less of self-examination, than when it is called 
for in a peculiar manner. But, as I will not deny, but 
that open daring sins of the world are the procuring 



84* OF SPIRITUAL MINDEDNESS. 

causes of the wrath of God against it in temporal 
judgments; so the wisest course for us, is to refer 
them to the great judgments of the last day. This 
the Apostle directs us to. 2 Thess. i. 6 — 10. Our 
duty is to consider on what accounts judgment 
begins at the house of God, and to examine ourselves 
with respect thereunto. 

Again, the other part of our present duty in compli- 
ance with the voice of providence, is an humble re- 
signation of ourselves and all our concernments unto 
the will of God, sitting loose in our affections from 
all earthly temporal enjoyments. This we neither do, 
nor can do, let us profess what we will, unless our 
thoughts are greatly exercised about the reasons, of it 
and motives to it. For this is the way whereby faith 
puts forth its efficacy, to the mortification of self 
and all earthly enjoyments. Wherefore without this 
we can make no resignation of ourselves to the will 
of God. But, alas, how many at present openly walk 
contrary unto God herein ! The ways, the counte- 
nances, the discourses of men, give evidence hereto. 
Their love to present things, their contrivances for 
their increase and continuance, grow and thrive under 
the calls of God to the contrary. So it was of old 5 
they did eat, they drank, they married, and gave in 
marriage, until the day that Noah entered into the 
ark. Can the generality of professors at this day 
give testimony to the exercise of their thoughts upon 
such things as should dispose them to this holy resig- 
nation ; that they meditate on the calls of God, and 
thence make themselves ready to part with all at his 
time and pleasure ! How can persons pretend to be 
spiritually minded, the current of whose thoughts lies 
in direct contrariety to the mind of God % 



OF SPIRITUAL M1NDEDNESS. 85 

Here lies the ground of their self-deceivings ; they 
are the professors of the Gospel in a peculiar manner ; 
they judge themselves believers ; they hope they shall 
be saved, and have many evidences for it. But one 
negative evidence, will render an hundred that are 
positive, useless. All these things have I done, saith 
the young man ; yet one thing thou wantest, saith our 
Saviour ; and the want of that one, rendered his all 
things of no avail to him. Many things you have done, 
many things you do, many grounds of hope abide with 
you; neither yourselves nor others doubt of your con- 
dition ; but are you spiritually minded 1 If this one 
thing be wanting, all the rest will not avail you ; you 
have indeed neither life nor peace. And what grounds 
have you to judge that you are so, if the current of 
your thoughts lie in direct contrariety to the present 
calls of Godl If at such a time as this is, your love 
to the world be such as ever it was, and perhaps be in- 
creased i if your desires are strong to secure the things 
of this life to you and yours 5 if the daily contrivance 
of your minds be, not how you may attain a constant 
resignation of yourselves and your all unto the will of 
God, which will not be done without much thoughtful- 
ness and meditation on the reasons of it and motives 
to it, I cannot understand how you can judge your- 
selves to be spiritually minded. 

If any therefore shall say, that they would abound 
more in spiritual thoughts, only they know not what to 
fix them upon; I propose this, in the first place, as that 
which will lead them to the due performance of pre- 
sent duties. 

Secondly. The special trials and temptations of men, 

call for the exercise of their thoughts in a peculiar 

manner, with respect to them. If a man hath a bodily 

8 



86 OF SPIRITUAL MINDEDNESS. 

disease, pain, or distemper, it will cause him to think 
much of it, whether he will or not ; at least if he he 
wise, he will do so ; nor will he always he complaining 
of their smart, hut inquire into their causes, and seek 
their removal. Yet are there some distempers, as 
lethargies, which in their own nature take away all 
sense and thoughts of themselves 5 and some are of 
such a slow, secret progress, as hectic fevers, that they 
are not taken notice of. But both these are mortal. 
And shall men be more negligent about the spiritual 
distempers of their souls ; so as to have multiplied 
temptations, the cause of all spiritual diseases^ and 
take no thought about them 1 Is it not to be feared, 
that where it is so, they are such as either in their own 
nature have deprived them of spiritual sense, or by 
their deceitfulness are leading on insensibly to death 
eternal 1 Not to have our minds exercised about 
these things, is to be stupidly secure. Prov. xxxiii. 
34, 35. 

There is, I confess, some difficulty in this matter, 
how to exercise our thoughts aright about our tempta- 
tions 5 for the great way of the prevalency of tempta- 
tion, is by stirring up multiplied thoughts about their 
objects, or what they lead to. And this is done or 
occasioned several ways. (1). From the previous 
power of lust in the affections. This will fill the mind 
with thoughts. The heart will coin imaginations, in 
compliance therewith. They are the way and means 
whereby lust draws away the heart from duty, and en- 
ticeth unto sin : Jam. i. 14, the means at least whereby 
men come to have eyes full of adultery, 2 Pet. 2, 14, 
or live in constant contemplation of the pleasures of 
sin. (2.) They arise and are occasioned by renewed 
representations of the object of sin 5 and this is two- 



OF SPIRITUAL MINDEDNES'S. 87 

fold. (1.) That which is real, as Achansawthe wedge 
of gold, and coveted it. Josh. vii. 21. Prov. xxii. 31. 
Against this is the prayer of the Psalmist, turn away 
mine eyes from beholding vanity ) and the covenant of 
Job, chap, xxxi 1. (2.) Imaginary, when the imagina- 
tion, being tinted or infected by lust, continually repre- 
sents the pleasures of sin and the actings of it unto 
the mind. ( Herein do men make provision for the 
flesh, to fulfil the lust thereof.' Rom. xiii. 14. (3.) 
From the suggestions of satan, who useth all his wiles 
and artifices to stir up thoughts about that sin where- 
unto the temptation leads ; and temptation seldom fails 
of its end, when it can stir up a multitude of unprofi- 
table thoughts about its object. For when temptations 
multiply thoughts about sin, proceeding from some or 
all of these causes, and the mind hath wonted itself to 
give them entertainment, those in whom they are, want 
nothing but opportunities and occasions, taking off the 
power of outward restraints, for the commission of 
actual sin. When men have devised mischief, they 
practise it when it is in the power of their hand. Mic. 
ii. 1. It is no way safe to advise such persons to have 
many thoughts about their temptations ; they will all 
turn to their disadvantage. 

I speak to them only, unto whom their temptations 
are their affliction and their burden. And such per- 
sons also must be very careful how they suffer their 
thoughts to be exercised about the matter of their 
temptation, lest it be a snare, and be too hard for them. 
Men may begin their thoughts of any object with abhor- 
rence and detestation, and if it be in case of tempta- 
tion, end them in complacency and approbation. The 
deceitfulness of sin lays hold on something or other 
that lusts in the mind, stays upon with delectation, and 



S8 OT SPIRITUAL MINDENESS. 

so corrupts the whole frame of spirit which began the 
duty. There have been instances wherein persons 
have entered with a resolution to punish sin, and have 
been ensnared by the occasion, to the commission of 
the sin they thought to punish. — Wherefore, it is sel- 
dom that the mind of any one, exercised with an actual 
temptation, Is able safely to conflict with it, if it enter- 
tain abiding thoughts of the matter of it, or of the 
sin whereunto it leads. For sin hath mille nocendi 
artes, and is able to transfuse its poison into the affec- 
tions from every thing it hath once made a bait of, 
especially if it hath already defiled the mind with plea- 
sing contemplations of it. Yea, oftentimes a man that 
hath some spiritual strength, and therein engageth to 
the performance of duties, if in the midst of them the 
matter of his temptation is so presented to him, as to 
take hold of his thoughts 5 in a moment, as if he had 
seen, (as they say,) Medusa's head, he is turned into a 
stone ; his spirits are all frozen, his strength is gone, 
all actings of grace cease, his armour falls from him, 
and he gives up himself a prey to his temptation. It 
must be a new supply of grace that can give him any de- 
liverance. Wherefore, whilst persons are exercised 
with any temptation, I do not advise them to be con- 
versant in their thoughts about the matter of it. For 
sometimes remembrances of former satisfaction of 
their lusts ; sometimes present surprisals, with the 
suitableness of it to corruption not yet mortified \ 
sometimes the craft of satan, fixing their imagination 
on it, will be too hard for them, and carry them to a 
fresh compliance with that sin, which they would be 
delivered from. 

But this season calls, in an especial manner, for the 
exercise of the thoughts of men, about the ways and 



OF SPIRITUAL M1NDEDNESS. 8§ 

means of deliverance from the snare wherein they are 
taken } or the danger they find themselves exposed to. 
Think of the guilt of sin, that you may be humbled* 
Think of the power of sin, that you may seek strength 
against it. Think not of the matter of sin, the things 
that are in the world suited to the lusts of the flesh, 
the lust of the eye, and the pride of life, lest you be 
more and more entangled. But the present direction 
is, think much of the ways of relief from the power of 
your own temptation leading to sin : but this men, 
unless they are spiritually minded, are very loth to 
come to. I speak not of them that love their shackles, 
that glory in their yoke, that like their temptations 
well enough, as those which give the most satisfactory 
entertainment to their minds. Such men know not 
well what to do, unless they may in their minds con- 
verse with the objects of their lusts, and multiply 
thoughts about them continually. The apostle calls it 
making provision for the flesh, to fulfil the lusts thereof. 
Their principal trouble is, that they cannot comply 
with them to the utmost, by reason of some outward 
restraints : these dwell near to those fools who make 
a mock of sin, and will ere long take up their habita- 
tion anions them. 

But I speak, as I said before, of them only, whose 
temptations are their afflictions, and who groan for de- 
liverance from them. Acquaint such persons with the 
great, indeed^ only way of relief in this distress, as it 
is expressed , Heb. ii. 17, 18. ' He is a merciful and 
faithful High Priest in things appertaining unto God ; 
for in that he himself hath suffered, being tempted, he 
is able to succor them that are tempted. And chap, 
iv. 15, 16. c For we have not an High Priest that 

cannot be touched with the feelings of our infirmities, 

8* 



90 Of SMaiTTIAL MINDEDNESS. 

but was in all points tempted like as we are, yet with- 
out sin. Let us therefore come boldly to the throne of 
grace, that we may obtain mercy, and find grace to 
help in time of need.' Let them know that the only 
way for their deliverance is by acting faith on thoughts 
on Christ, his power to succor them that are tempted, 
with the ways whereby he administereth a sufficiency 
of grace unto that end, retreating for relief to him on 
the urgency of temptations, they can hardly be brought 
to a compliance therewithal. They are ready to say, 
are not Abana and Pharpar, rivers of Damascus, better 
than all the waters of Israel 1 Is it not better to be- 
take ourselves, and to trust to our own promises, reso- 
lutions, and endeavors,with such other ways of escape, 
as are in our own power X I shall speak nothing against 
any of them in their proper place, so far as they are 
warranted by scripture rule. But this I say, none shall 
ever be delivered from perplexing temptations unto the 
glory of God and their own spiritual advantage, but by 
the acting and exercising of faith on Christ Jesus, 
and the sufficiency of his grace for our deliverance. 
But when men are not spiritually minded, they cannot 
fix their thoughts on spiritual things: therefore do 
men daily pine away under their temptations \ they 
get ground upon them, until their breach grow great 
like the sea, and there be no healing of it. 

I mention this, only to show the weight and necessi- 
ty of the duty proposed. For when men under the 
power of conviction, are pressed with temptation, they 
will do any thing rather than betake themselves to the 
only efficacious relief. Some will groan and cry out 
under their vexation from the torture they are put to, 
in the conflict between their temptations and convic- 
tions. Some will betake themselves to the pretended 



OF SPIRITUAL MINDEDNESS. 91 

relief that any false religion tenders to them. But to 
apply themselves in thoughts of faith unto Jesus 
Christ, whose grace alone is sufficient for all, that they 
will not be persuaded to. 

We are all of us liable to temptations. Those who 
are not sensible of it, are tinder the power of what the 
temptation leads to $ and they are of two sorts. First, 
such as are extraordinary, when the hand of God is on 
them in a peculiar manner for our rebuke. It is true, 
God tempts none, as temptation formally leads unto 
sin ] but he orders temptations, so far forth as they are 
afflictive and chastisements. Thus it is when he 
suffers an especial corruption within, to fall in con- 
junction with an especial temptation without, and to 
obtain a prevalency thereby. Of these there is no 
doubt but any man, not judicially hardened, may know 
both his disease and the remedy. But that ordinary 
course of temptations which we are exercised withal, 
needs a diligent attendance for their discovery, as 
well as for our deliverance from them ; and it is to be 
feared that many are kept in spiritual weakness, use- 
less, and in darkness all their days, through the power 
of their temptations, yet never know what they are, 
or wherein they consist ; these gray hairs are sprinkled 
on them, yet they know it not ; some approve them- 
selves in those very things and ways which are their 
temptations. Yet in the exercise of due watchfulness, 
diligence, and prudence, men may know both the 
plague of their own hearts, in their prevailing corrup- 
tions, and the ways whereby it is excited through 
temptation, with the occasions it makes use of, and the 
advantages it takes. For instance ; one may have an 
eminency in gifts, and usefulness or success in his 
labors, which gives him great acceptance with others f 



92 OF SPIRITUAL MINDEDNESSk 

such an one shall hardly avoid a double temptation 2 
first of spiritual pride, and self-exaltation. Hence the 
apostle will not admit a novice, one inexperienced in 
the ways of grace, and deceits of sin, into the office 
of the ministry, lest he should be lifted up with pride, 
and fall into the condemnation of the Devil. 1 Tim. 
iii. 6. He himself was not without danger hereof. 2 
Cor. xii. 17. The best of men can hardly fortify 
their minds against the secret workings of pride, up- 
on successes and applause, unless they keep them 
constantly balanced with thoughts of their own vile- 
ness in the sight of God. And, secondly, remissness 
unto exact universal mortification, which they counte- 
nance themselves against, by their acceptance and 
success above others in the ministry. It were much 
to be desired, that all who are ministers, would be 
careful in these things ; for although some of us may 
not much please others, yet we may so far please our- 
selves, as to expose our souls to these snares $ and the 
effects of negligence herein do openly appear unto 
the disadvantage of the gospel. Others are much 
conversant in the world and the affairs of it. Negli- 
gence, as to a spiritual watch, vanity in converse, love 
©f earthly things, with conformity to the world, will 
on all occasions impose themselves upon them. If 
they understand not their temptations herein, spiritual 
mindedness will be impaired in them continually. 
Those that are rich, have their especial temptations, 
which, for the most part, are many, plausible, and ef- 
fectual: and those that are poor, have their's also. 
The snares of some lie in their constitutions, of others, 
in their society, of most, in the various circumstances 
of life. Those who are upon their watch in any due 
measure, who exercise any wisdom or observation 



OF SPIRITUAL MINDEDNESS. 93 

concerning themselves, may know wherein their tempt- 
ations lie, what are the advantages whereby they per- 
plex their minds, and endanger their souls. 

In these cases generally, men are taught what are the 
ways and means of their deliverance and preservation. 
Wherefore there are three things required to this duty, 
and spiritual wisdom to them all. 1. To know what 
are the especial tempations from whence you suffer, 
and whereby the life of God is obstructed in you. If 
this be neglected, if it be disregarded, no man can 
maintain either life or peace, or is spiritually minded. 
2. Know your remedy, your relief, wherein alone it 
doth consist. Many duties are required of us to this 
end, and are useful thereunto ; but know assuredly, 
that no one of them, not all of them in conjunction, 
will bring in relief unto the glory of God and your 
own peace, without application by faith to him who is 
able to succour them that are tempted. Wherefore, 
(3.) herein lies your great duty with respect to your 
temptations, namely, in a constant exercise of your 
thoughts on the love, care, compassion, and tenderness 
of Christ, with his ability to help, succour, and save 
them that do believe ; so to strengthen your faith and 
trust in him, which will prove assuredly successful and 
victorious. 

The same duty is incumbent on us with respect to 
any urgent, prevalent, general temptation There are 
seasons wherein an hour of temptation comes on the 
earth to try them that dwell therein. What if a man 
should judge that now it is such an hour, and that the 
power of darkness is put forth therein 1 what if he should 
be persuaded that a general security, coldness, dead- 
ness, and decay in grace, especially as to the vigorous 
actings of zeal, love, and delight in God, with an in- 



94 OF SPI&ITUAL MINDEDNESS* 

difference to holy duties, are the effects of this hour of 
temptation 1 I do not say determinately, that so it is ; 
let others judge as they see cause ; but if any one do 
so judge, undoubtedly it is his duty to be exercised in 
his thoughts, how he may escape in this day of trial, 
and be counted worthy to stand before the Son of Man. 
He will rind it his concernment to be conversant in his 
mind with the reasons and motives to watchfulness, 
and how he may obtain such supplies of grace as may 
effectually preserve him from such decays. 

3. All things in religion, both in faith and practice) 
are to be the objects of such thoughts. As they are 
proposed or occur to our minds in great variety on all 
sorts of occasions, so we ought to give them enter- 
tainment in our meditations. To hear things, to have 
them proposed to us, it may be, in the way of a divine 
ordinance, and to let them slip out, or flow from us, as 
water that is poured into a leaking vessel, is the ruin 
of many souls. I shall therefore choose out some in- 
stances, as was before proposed, of those things which 
I judge, that they who would be spiritually minded, 
ought to abide and abound in thoughts concerning 
them. 

1. It is our duty greatly to mind the things that are 
above, eternal things, both as to their reality, their pre- 
sent state, and our future enjoyment of them ; herein 
consists the life of this grace and duty. To be hea- 
venly minded, that is, to mind the things of heaven, 
and to be spiritually minded, is all one ; or it is the 
effect of being spiritually minded as unto its original 
and essence, or the first proper actings of it 5 it is the 
eause of it, as to its growth and degrees ; and it is the 
evidence of it, in experience. Nor do I understand 
how it is possible for a man to place his chief interest 



OF SPIRITUAL MINDEDNESS. 95 

in things above, and not have many thoughts of them. 
It is the great advice of the apostle, on a supposition 
of our interest in Christ, and conformity to him. Col. 
iii. 1, 2. If ye then be risen with Christ, seek those 
things that are above, where Christ sitteth at the right 
hand of God. Set your affections, (or your thoughts ;) 
mind much the things that are above. It becomes 
those who, through the virtue of the resurrection of 
Christ, are raised unto newness of life, to have their 
thoughts exercised on the state of things above ; with 
respect to the presence of Christ among them, and the 
singular use of our prospect into these things, or our 
meditations on them, he instructs us in 2 Cor. iv. 16 — 
18. 'For which cause we faint not; but though our 
outward man perish, yet the inward man is renewed 
day by day. For our light affliction, which is but for a 
moment, worketh for us a far more exceeding and 
eternal weight of glory. Whilst we look not at the 
things which are seen, but at the things which are not 
seen ; for the things which are seen are temporal, but 
the things which are not seen are eternal.' Not to 
faint under the daily decays of our outward man, and 
the approaches of death thereby ; to bear afflictions as 
things light and momentary ; to thrive under all in the 
inward man, are unspeakable mercies and privileges. 
Can you attain a better frame 1 Is there any thing that 
you would more desire, if you are believers 1 Is it 
not better to have such a mind in us, than to enjoy all 
the peace and security that the world can afford '( One 
principal means whereby we are made partakers of 
these things, is a due meditation on things unseen and 
eternal. These are the things that are within the vail, 
whereon we ought to cast the anchor of our hope, in 
all the storms we meet with, (Heb. vi. 19, 20.) whereof 
we shall speak more afterwards. 



96 OF SPIRITUAL MINDEDNESS. 

Without doubt, the generality of Christians are 
greatly defective in this duty, partly for want of light 
in them, partly for want of delight in them 5 they 
think little of an eternal country. Wherever men are, 
they do not use to neglect thoughts of that country 
wherein their inheritance lies. If they are absent 
from it for a season, yet will they labor to acquaint 
themselves with the principal concernments of it. 
But this heavenly country, wherein lies our eternal in- 
heritance, is not regarded. Men do not as they 
ought, exercise themselves unto thoughts of things 
eternal and invisible: it were impossible if they did 
so, that their minds should be so earthly, and their 
affections cleave so as they do to present things. He 
that looks steadily on the sun, although he cannot bear 
the lustre of his beams fully, yet his sight is so affect- 
ed with it, that when he calls off his eyes from it, he 
can see nothing, as it were, of the things about him 3 
they are all dark to him : and he who looks steadily in 
his contemplations on things above, eternal things, 
though he cannot comprehend their glory, yet a vail 
will be cast by it on all the desirable beauties of earthly 
things, and take off his affections from them. 

Men live and act under the power of a conviction, 
that there is a state of immortality and glory to come ; 
with a persuasion hereof they much relieve themselves 
in their sorrows, sufferings, and temptations ; yet with 
many it is only a reserve, when they can be here no 
more; but as to daily contemplation of the nature and 
causes of it, or as unto any entrance into it by faith 
and hope, the most are strangers thereto. If we are 
spiritually minded, nothing will be more natural to us, 
than to have many thoughts of eternal things, as those 
wherein all our own principal concerns do lie, as well 



OF SPIRITUAL MINDEDNESS. 97 

as those which are excellent and glorious in them- 
selves. The direction thereon is, that we would make 
heavenly things, the things of the future state of 
blessedness and glory, a principal object of our 
thoughts j that we would think much about them ; 
that we would meditate much upon them. Many are 
discouraged herein by their ignorance and darkness, 
by their want of due conceptions, and steady appre- 
hensions of invisible things. Hence one of these two 
things befal them, when they would meditate on things 
above: 1. The glory of them, the glory of God in 
them, being essentially infinite and incomprehensible, 
doth immediately overwhelm them and, as it were, in 
a moment put them to an utter loss, that they cannot 
frame one thought in their minds about them : or, 2, 
they want skill and ability to conceive aright of invisi- 
ble things, and to dispose of them in such order in 
their minds, as that they may sedately exercise their 
thoughts about them. Both these shall be afterwards 
spoken unto : at present I shall only say that, 

Whosoever shall sincerely engage in this duty, ac- 
cording to what he hath, and shall abide constant 
therein, will make such a refreshing progress in his 
apprehension of heavenly things, as he will be greatly 
satisfied with. We are kept in darkness, ignorance, 
and unsteadiness of meditations about them, not from 
the nature of the things themselves, but from our own 
sloth, negligence, and readiness to be turned aside by 
apprehensions of difficulties, of the lion in the way; 
wherefore I shall consider two things : 1. What are 
the principal motives to this duty of fixing our thoughts 
on the things that are above, and the advantages which 
we receive thereby : 2. Give some directions how, and 

9 



98 OF SPIRITUAL MINDEDNESS. 

on what in particular, we may exercise our thoughts 
on those things above. 

1. Faith will be increased and strengthened by it. 
Invisible things are the proper objects of faith: it is 
the evidence of things not seen. — Heb. xi. 1. Where- 
fore in our thoughts of them, faith is in its proper ex- 
ercise, which is the principal means of its growth and 
increase. And hereon two things will ensue : 

1. The soul will come unto a more satisfactory 
abiding sense of the reality of them. Things of im- 
agination, which maintain a value of themselves by 
darkness, will not bear a diligent search into them , 
they lose of their reputation on every serious inquiry. 
If rational men would but give themselves the liberty 
of free inquiry by their own thoughts, it would quickly 
cashier the fool's paradise of Mahomet, the purgatory 
of the Papists, and all such creatures of imagination 
and superstition. But where things are real and sub- 
stantial, the more they are inquired into, the more they 
evidence their being and subsistence. It is not, there- 
fore, every profession of a faith of a future state of 
blessedness, that will realize it in our minds : and 
therefore, for the most part, it is rather a notion that 
men have of heavenly things, which they do not con- 
tradict, than any solid satisfaction in, or spiritual 
sense of, their reality ; for these are things that eye 
hath not seen nor ear heard, nor will enter into the 
heart of man to conceive ; whose existence, nature, 
and real state, are not easily comprehended ; but 
through the continual exercise of holy thoughts about 
them, the soul obtains an entrance into the midst of 
them, rinding in them both durable substance and 
riches. There is no way, therefore, to strengthen 
faith to any degree, but by a daily contemplation on 



OF SPIRITUAL MINDEDNESS. 99 

the things themselves. They who do not think of 
them frequently, shall never believe them sincerely. 
They admit not of any collateral evidence, where they 
do not evidence themselves unto our souls. Faith, as 
we said, thus exercised, will give them a subsistence, 
not in themselves, which they have antecedent there- 
to ; but in us, in our hearts, in the minds of them that 
believe. Imagination creates its own object : faith 
finds it prepared beforehand. It will not leave a bare 
notion of them in the understanding, but give them a 
spiritual subsistence in the heart $ as Christ himself 
dwells in our hearts by faith. And there are tw r o 
things that will discover this subsistence of them in 
us : — 1. When we find them in a continual readiness to 
rise up in our minds on all occasions wherein the 
thoughts and remembrance of them are needful and 
useful to us. There are many seasons, some w 7 hereof 
shall be immediately spoken to ; and many duties, 
wherein and whereto the faith and thoughts of things 
invisible and eternal are needful to us, so as that we 
cannot fill up those seasons, nor perform those duties, 
in a due manner without them. If on all such occa- 
sions they do, from the inward frame of our minds, 
present themselves to us, or through our acquaintance 
and familiarity with them, we recur in our thoughts to 
them, they seem to have a real subsistence given to 
them in our souls : but if on such occasions, wherein 
alone they will yield us help and relief, we accustom 
ourselves to other thoughts, if those concerning them 
are, as it were, out of the way, and arise not in our 
minds of their own accord, we are yet strangers to 
this effect of faith. 2. They are realized to us, they 
have a subsistence in us, when the soul continually 
longeth to be in them : when they have given such a 



100 OF SPIRITUAL MINDEDNESS. 

relish to our hearts, as the first fruits of glory, that we 
cannot but desire, on all opportune occasions, to be in 
the full enjoyment of them, faith seems to have had 
its efFeatual work herein upon us. For want of these 
things, many among us walk in disconsolation all their 
days. 

2. It will gradually give the heart an acquaintance 
with the especial nature and use of these things. Gen- 
eral thoughts and notions of heaven and glory do but 
fluctuate up and down in the mind, and very little influ- 
ence it to other duties \ but assiduous contemplation 
will give the mind such distinct apprehensions of 
heavenly things, as shall duly affect it w 7 ith the glory 
of them. The more we discern of the glory and ex- 
cellency of them in their own nature, of their suitable- 
ness unto ours, as our only proper rest and blessedness, 
as the perfection and complement of what is already 
begun in us by grace, of the restless tendency of all 
gracious dispositions and inclinations of our hearts 
towards their enjoyment, the more will faith be estab- 
lished in its cleaving unto them ; so in the contempla- 
tion of these things consist the principal food of faith, 
whereby it is nourished and strengthened : and we 
are not to expect much work where there' is not pro- 
vision of proper food for them that labor. No won- 
der if we find faith faint and weak in the work it hath 
to do, which oft-times is great and weighty, if we 
neglect to guide it daily to that which should admin- 
ister strength to it. 

(2.) It will give life and exercise to the grace of 
hope. Hope is a glorious grace, whereunto blessed 
effects are ascribed in the Scripture, and an effectual 
operation to the support and consolation of believers ; 
by it are we purified, sanctified, saved j and, to sum up 



OF SPIRITUAL MINDEDNESS. 10 i 

the whole of its excellency and efficacy, it is a princi- 
pal way of the working of Christ as inhabiting in us 5 
Col. i. 27. Christ in you the hope of glory. Where 
Christ evidenceth his presence with us, he gives us an. 
infallible hope of glory ; he gives us an assured pledge 
of it, and worketh our souls to an expectation of it. 
Hope in general is but an uncertain expectation of a 
future good which we desire ; but as it is a gospel- 
grace, all uncertainty is removed from it, which would 
hinder us of the advantage intended in it. It is an 
earnest expectation, proceeding from faith, trust, and 
confidence, accompanied with longing desires of en- 
enjoyment. From a mistake of its nature it is that 
few Christians labor after it, exercise themselves to it, 
or have the benefit of it ; for to live by hope, they sup- 
pose infers a state not only beneath the life of faith, 
and all assurance in believing, but also exclusive of 
them. They think to hope to be saved is a condition 
of men who have no grounds of faith or assurance. 
But this is to turn a blessed fruit of the spirit into a 
common affection of nature. Gospel hope is a fruit 
of faith, trust, and confidence ; yea, the height of the 
actings of all grace issues in a well grounded hope, nor 
can it rise any higher. Eom. v. 2 — 5. 

Now the reason why men have no more use of, no 
more benefit by, this excellent grace, is because they 
do not abide in the thoughts and contemplaiton of the 
things hoped for. The especial object of hope is 
eternal glory. Col. i. 27. Rom. v. 2. The peculiar 
use of it, is to support, comfort, and refresh the soul in 
all trials, under all weariness and despondences, with 
a firm expectation of a speedy entrance into that 
glory, with an earnest desire after it. Wherefore, 

unless we acquaint ourselves, by continual meditation, 

9* 



102 OF SPIRITUAL MINDEDNESS. 

with the reality and nature of this glory, it is impossi- 
ble it should he the object of a vigorous) active hope, 
such as whereby the apostle says we are saved. 
Without this we can neither have that evidence of 
eternal things, nor that valuation of them, nor that 
preparedness in our minds for them, as should keep 
us in the exercise of gracious hope about them. 

Suppose sundry persons engaged in a voyage to a 
most remote country, wherein all of them have an 
apprehension that there is a place of rest, and an in- 
heritance provided for them. Under this apprehen- 
sion they all put themselves upon their voyage, to pos- 
sess what is so prepared. Howbeit some of them 
have only a general notion of these things, they know 
nothing distinctly concerning them, and are so busied 
about other affairs, that they have no leisure to inquire 
into them, or suppose that they cannot come to any 
satisfactory knowledge of them in particular, and so 
are content to go on with general hopes and expecta- 
tions. Others there are, who by all possible means 
acquaint themselves particularly with the nature of the 
climate whither they are going, \yith the excellency 
of the inheritance, and provision that is made for 
them. Their voyage proves long and wearisome, 
their difficulties many, and their dangers great, and 
they have nothing to relieve and encourage them 
selves, but the hope and expectation of the country 
whither they are going. Those of the first sort will 
be very apt to despond and faint ; their general hopes 
will not be able to relieve them. But those who have 
a distinct notion and apprehension of the state of 
things whither they are going, and of their incompar- 
able excellency, have always in a readiness wherewith 
to cheer their minds and support themselves. 



OF SPIRITUAL MINDEDNESS. 103 

In that journey or pilgrimage wherein we are en- 
gaged towards an heavenly country, we are sure to 
meet with all kinds of dangers, difficulties and perils. 
It is not a general notion of blessedness that will ex- 
cite and work in us a spiritual refreshing hope. But 
when we think and meditate on future glory as we 
ought, that grace which is neglected for the most part 
as to its benefit, and dead as to its exercise, will of all 
others be most vigorous and active, putting itself forth 
on all occasions. This therefore is an inestimable 
benefit of the duty exhorted unto, and which they 
find the advantage of, who are really spiritual minded. 

3. This alone will make us ready for the cross, for 
all sorts of sufferings that we may be exposed unto. 

There is nothing more necessary to believers at 
this season, than to have their minds furnished with 
provision of such things as may prepare them for the 
cross and sufferings. Various intimations of the 
mind of God, circumstances of Providence, the present 
state of things in the world, with the instant peril oi 
the latter days, all call them hereto. If it be other- 
wise with them, they will at one time or other be wo- 
fully surprised, and think strange of their trials, as if 
some strange thing did befal them. Nothing is more 
useful to this end, than constant thoughts and contem- 
plations of eternal things aud future glory. From 
thence alone can the soul have in readiness what to 
lay in the balance against all sorts of sufferings. 
When a storm begins to arise at sea, the mariners 
bestir themselves in the management of the tackling 
of the ship, and other applications of their art for 
their safety : but if the storm increase and come to 
extremity, they are forced to forego all other means, 
and betake themselves unto a sheet anchor to hold 



lQ4t OF SPIRITUAL MINDEDNESS. 

their ship steady against its violence. So when a 
storm of persecution and trouble begins to arise, men 
have various ways and considerations for their relief. 
But if it once comes to extremity, if sword, naked- 
ness, famine, and death, are inevitably coming upon 
them, they have nothing to betake themselves to, that 
will yield them solid relief, but the consideration and 
faith of things invisible and eternal. 

So the apostle declares this state of things 2 Cor. 
iv. 16 — 18, the words before insisted on. ' For which 
cause we faint not, but though our outward man per- 
ish, yet the inward is renewed day by day. For our 
light affliction, which is but for a moment, worketh 
for us a far more exceeding and eternal weight of 
glory; while we look not at the things which are 
seen, but at the things which are not seen ; for the 
things which are seen are temporal, but the things 
which are not seen are eternal." He lays all sorts of 
afflictions in one scale, and on the consideration of 
them, declares them to be light, and but for a moment. 
Then he lays glory in the other scale, and finds it to 
be ponderous, weighty, and eternal; an exceeding 
weight of glory. In the one, is sorrow for a little 
while, in the other, eternal joy. In the one, pain for 
a few moments, in the other, everlasting rest ; in the 
one, is the loss of some few temporary things ; in the 
other, the full fruition of God in Christ, who is all 
in all. 

Hence the same apostle casts up the account of 
these things, and gives us his judgment concerning 
them. Rom. viii. 18. For I reckon that the suffer- 
ings of this present time are not worthy to be com- 
pared to the glory that shall be revealed in us ; there 
is no comparison between them, as if one had as much 



OF SPIRITUAL MINDEDNESS. 105 

evil and misery in them, as the other hath of good and 
blessedness ; as though his state was any way to be 
complained of, who must undergo the one, whilst he 
hath an interest in the other ; or as though to escape 
the one, he hazard the enjoyment of the other. 

It is inseparable from our nature to have a fear of, 
and aversion from, great distressing sufferings, that 
are above the power of nature to bear. Even our 
Lord Jesus himself, having taken on him all the sin- 
less properties of our natures, had a fear and aversa- 
tion, though holy and gracious with respect to his 
own. Those who, through a stout heartedness, do 
contemn them before their approach, boasting in them- 
selves of their abilities to undergo them, censuring 
such as will not unadvisedly engage in them, are such 
as seldom glorify God when they are really to con- 
flict with them. Peter alone trusted to himself that 
he would not forsake his master, and seemed to take 
the warning ill that they should all do so ; and he 
alone denied him. All church histories are filled with 
instances of such as, having borne themselves high be- 
fore the approach of trials, have shamefully miscarried 
when their trials have come. Wherefore it is more- 
over allowed unto us, to use all lawful means for the 
avoiding of them. Both rules aud examples of the 
scripture give sufficient warranty for it. But there 
are times and seasons wherein, without any tergiver- 
sation, they are to be undergone unto the glory of 
God, and in the discharge of our duty, confessing 
Christ before men, as we would be owned by him 
before his Father in heaven. All things do now call 
us to prepare for such a season, to be martyrs in res- 
olution, though we should never really lose our lives 
by violence. Nothing will give us this preparation, 



106 OP SPIRITUAL MXNDEDNESS. 

but to have our minds exercised in the contemplation 
of heavenly things, of things that are invisible 
and eternal. He who is thus spiritual minded, who 
hath his thoughts and affections set on things above, 
will have always in a readiness what to oppose unto 
any circumstance of his sufferings. 

Those views which such an one hath had by faith, 
of the uncreated glories above, of the things in hea- 
venly places, where Christ sits at the right hand of 
God, of the glory within the vail, whereby they have 
been realised and made present to his soul, will now 
visit him every moment, abide with him continually, 
and put forth their efficacy to his support and re- 
freshment. Alas ! what will become of many of us, 
who are grovelling continually on the earth, whose 
bellies cleave to the dust, who are strangers to the 
thoughts of heavenly things, when distressing troubles 
shall befal us 1 Why, shall we think that refreshing 
thoughts of things above will then visit our souls, 
when we resisted their admittance in days of peace % 
Do you come to me in your distress, saith Jeptha, 
when in the time of your peace you drove me from 
you ^ When we would thus think of heavenly things 
to our refreshment, we shall hardly get them to make 
an abode with us. I know God can come in by the 
mighty power of his spirit and grace, to support and 
comfort the souls of them who are called, and even 
surprised into the greatest of sufferings. Yet do I 
know also, that it is our duty not to tempt him, in the 
neglect of* the ways and means which he hath ap- 
pointed for the communication of his grace to us. 

Our Lord Jesus Christ himself, as the author and 
finisher of our faith, for the joy that was set before 
him, endured the cross and despised the shame. Heb. 



OF SPIRITUAL MIJMDEDNESS. 107 

xii. 2. His mediatory glory in the salvation of the 
church, was the matter of the joy set before him. 
This he took the view and prospect of, in all his suf- 
ferings, to his refreshment and support. And his ex- 
ample, as the author and finisher of our faith, is more 
efficaciously instructive than any other rule or precept. 
Eternal glory is set before us also 5 it is the design of 
God's wisdom and grace, that by the contemplation of 
it we should relieve ourselves in all our sufferings, 
yea, and rejoice with joy unspeakable and full of glory. 
How many of those blessed souls now in the enjoy- 
ment of God and glory, who passed through fiery trials 
and great tribulations, were enabled to sing and rejoice 
in the flames by a prepossession of this glory in their 
minds through believing ! Yea, some have been so 
filled with them, as to take off all sense of pain under 
the most exquisite tortures. When Stephen was to 
be stoned, to encourage him in his sufferings and com- 
fort him in it, the heavens were opened, and he saw 
Jesus standing at the right hand of God. Who can 
conceive what contempt of all the rage and madness 
of the Jews, what a neglect of all the pains of death, 
this view raised his holy soul unto ^ To obtain there- 
fore, such views frequently by faith, as they do who 
are truly spiritually minded, is the most effectual way 
to encourage us unto all our sufferings. The apostle 
gives us the force of this encouragement, in a compar- 
ison with earthly things. 1 Cor. ix. 25. 'Every man 
who striveth for the mastery, is temperate in all things ; 
now they do it to obtain a corruptible crown, but we 
an incorruptible.' If men, when a corruptible crown 
of vain honor and applause is proposed to them, will 
do and endure all that is needful for the attainment of 
it, and relieve themselves in their hardships with 



108 OF SPIRITUAL MINDEDNESS. 

thoughts and imaginations of attaining it, grounded 
on uncertain hopes ; shall not we, who have a crown 
immortal and invisible proposed to us, and that with 
the highest assurance of the enjoyment of it, cheerfully 
undergo, endure, and suffer, what we are to go through 
in the way to it. 

4. This is the most effectual means to wean the 
hearts and affections from things here below ] to keep 
the mind to an undervaluation, yea, a contempt of 
them, as occasion shall require. For there is a season 
wherein there is such a contempt required in us of all 
relations and enjoyments, as our Saviour calleth, the 
hating of them \ that is, not absolutely, but compara- 
tively, in comparison of him and the Gospel, with the 
duties which belong to our profession. Luke xiv. 26. 

4 If any man come to me, and hate not father and 
mother, and wife and children, and brethren and sis- 
ters, yea, and his own life also, he cannot be my dis- 
ciple.' Some, I fear, if they did but consider it, would 
be apt to say, This is a hard saying, who can bear it % 
and others cry out with the disciples in another case, 
Lord, who then can be saved ? But it is the word 
whereby we must be judged, nor can we be the disci- 
ples of Christ on any other terms. But here, in an 
especial manner, lie the wound and weakness of faith 
and profession in these our days. The bellies of men 
cleave unto the dust, or their affections to earthly 
things. 

I speak not of those who, by rapine, deceit, and op- 
pression, strive to enrich themselves ; nor of those 
who design nothing more than the attainment of 
greatness and promotion in the world, though not by 
ways of open wickedness ; least of all, of them who 
make religion, and perhaps their ministry therein, a 



OF SPIRITUAL MINDEDNES3. 109 

means for the attaining secular ends and preferments. 
No wise man can suppose such persons, any of them, to 
be spiritually minded, and it is most easy to disprove 
all their pretences. But I intend only those at present, 
whose ways and means of attaining riches are lawful, 
honest, and unblameable 5 who use them with some 
moderation, and do profess that their portion lies in 
better things ; so as it is hard to fasten a conviction on 
them, in matters of their conversation. Whatever may 
seem to reflect upon them, they esteem it to be that, 
whose omission would make them foolish in their 
affairs, or negligent in their duty. But even among 
these also, there is oft-times that inordinate love unto 
present things, that esteem and valuation of them, that 
concernment in them, as are not consistent with their 
being spiritually minded. With some, their relations, 
with some, their enjoyments, with most, both in con- 
junction, are an idol which they set up in their hearts, 
and secretly bow down unto. About these are their 
hopes aud fears exercised ; on them is their love, in 
them is their delight. They are wholly taken up with 
their own concerns, count all lost that is not spent on 
them., and all time mispent that is not engaged about 
them. Yet the things which they do, they judge to be 
good in themselves ; their hearts do not condemn 
them as to the matter of them. The valuation they 
have of their relations and enjoyments they suppose 
to be lawful, within the bounds which they have as- 
signed to it. Their care about them is, in their own 
minds, but their duty. It is no easy matter, it requires 
much spiritual wisdom to fix right boundaries to our 
affections, and their actings about earthly things. But 
let men plead and pretend what they please, I shall 
offer one rule in this case which will not fail. And 



110 OF SPIRITUAL MINDEDNKSSf. 

this is, that when men are so confident in the good 
state and measure of their affection and their actings 
towards earthly things, as that they will oppose their 
engagements in them to known duties of religion, pie- 
ty and charity, they are gone into a sinful excess. Is 
there a state of the poor that requires their liberality 
and bounty 1 you must excuse them, they have fami- 
lies to provide for ; when what is expected from them 
signifies nothing at all, as unto a due provision for their 
families, nor is what would lessen their inheritances 
or portions one penny in the issue. Are they called 
to an attendance on seasons of religious duties ; they 
are so full of business, that it is impossible for them to 
have leisure for any such occasions \ so by all ways 
declaring that they are under the power of a preva- 
lent predominant affection to earthly things. This 
fills all places with lifeless, sapless, useless professors, 
who approve themselves in their condition, whilst it is 
visibly unspiritual and withering. 

j The heart will have something whereon in a way of 
pre-eminence, it will fix itself and its affections. This 
in all its perpetual motions it seeks for rest and satis- 
faction in 5 and every man hath an edge, the edge of 
his affections is set in one way or other, though it be 
more keen in some than others. And whereas, all 
sorts of things, that the heart can fix upon or turn the 
edge of its affections unto, are distributed by the 
Apostle into things above and things beneath, things 
heavenly and things earthly, if we have not such a 
view and prospect of heavenly things as to cause our 
hearts to cleave to them and delight in them, let us 
pretend what we will, it is impossible but that we shall 
be under the power of a predominant affection unto 
the things of this world. 



OF SPIRITUAL MINDEDNESS. Ill 

Herein lies the great danger of multitudes at this 
present season 5 for let men profess what they will, 
under the power of this frame, their eternal state is in 
hazard every moment ; and persons are engaged in it 
in great variety of degrees 5 we may cast them under 
two heads. 

1. Some do not at all understand that things are 
amiss with them, or that they are much to be blamed. 
They plead, as was before observed, that they are all 
lawful things which their hearts cleave to, and which 
it is their duty to take care of and regard. May they 
not delight in their own relations, especially at such a 
time, when others break and cancel all duties and 
bonds of relation in the service of, and provision they 
make for, their lusts 1 May they not be careful in 
good and honest ways of diligence about the things 
of the world, when they most either lavish their time 
away in the pursuit of bestial lusts, or heap them up 
by deceit and oppression 1 May they not contrive for 
the promotion of their children in the world, to add 
the other hundred or thous and pounds to their advance- 
ment, that they may be in as good condition as others, 
seeing he is worse than an infidel who provides not for 
his own family 1 By such reasonings and secret 
thoughts do many justify themselves in their earthly 
mindedness. And so fixed are they in the approbation 
of themselves, that if you urge them to their duty, 
you shall lose their acquaintance, if they do not be- 
come your enemies for telling them the truth. Yea, 
they will avoid one duty that lieth not against their 
earthly interest, because it leads to another. They 
will not engage in religious assemblies, or be constant 
to their duty in them, for fear duties of charity should 
be required of them, or expected from them. On what 



112 OF SPIRITUAL MINDEDNESS. 

grounds such persons can satisfy themselves that they 
are sptritually minded, I know not. I shall leave only 
one rule with persons that are thus minded. c Where 
our love to the world hath prevailed, by its reasonings, 
pleas, and pretences, to take away our fear and jea- 
lousy over our own hearts, lest we should inordinately 
love it, there it is assuredly predominant in us.' 

2. Others are sensible of the evil of their hearts, at 
least are jealous and afraid lest it should be found that 
their hearts do cleave inordinately to these things. 
Hence they endeavor to contend against this evil, 
sometimes by forcing themselves unto such acts of 
piety or charity as are contrary to that frame, and 
sometimes by laboring a change of the frame itself : 
especially they will do so when God is pleased to 
awaken them by trials and afflictions, such as write 
vanity and emptiness on all earthly enjoyments. But 
for the most part, they strive not lawfully, and obtain 
not what they seem to aim at. 

This disease with many is mortal \ and will not be 
thoroughly cured in any but by the due exercise of 
this part of spiritual mindedness. There areother duties 
required also to the same end, namely, of the mortifi- 
cation of our desires and affections unto earthly things, 
whereof I have treated elsewhere. But without this, 
Or a fixed contemplation on the desirableness, beauty, 
and glory of heavenly things, it will not be attained. 
Further to evidence the truth hereof, we may observe 
these two things. First, If by any means a man seem 
to have taken off his heart from the love of present 
things, and be not at the same time taken up with the 
love of things that are heavenly, his seeming mortifi- 
cation is of no advantage unto him. So persons fre- 
quently through discontent, disappointments, or dis- 



OF SPIRITUAL MINDEDNESS. 113 

satisfaction with relations, or mere natural weariness, 
have left the world, the affairs and cares of it, as unto 
their wonted conversations in it, and have betaken 
themselves to monasteries, convents, or other retire- 
ments suiting their principles, without any advantage 
to their souls. Secondly, God is no such severe lord 
and master, as to require us to take off our affections 
from, and mortify them under, those things which the 
law of our nature makes dear to us, as wives, chil- 
dren, houses, lands, and possessions, and not propose 
to us somewhat that is incomparably more excellent to 
fix them upom So he invites the elect of the Gentiles 
to Christ, Psah xlv. 10. ' Hearken, O daughter, and 
consider, and incline thine ear, forget also thine own 
people, and thy father's house ;' that is, come into the 
faith of Abraham, who forsook his country and his 
father's house, to follow God wheresoever he pleased. 
But heproposeththis for their encouragement, ver. 11. 
c So shall the King greatly desire thy beauty, for he 
is thy Lord, and worship thou him.' The love of the 
Great King, is an abundant satisfactory recompense 
for parting with all things in this world. So when 
Abraham's servant was sent to take Rebecca for a wife 
unto Isaac, he required that she should immediately 
leave father and mother, brothers, and all enjoyments, 
and go along with him ; but withal, that she might 
know herself to be no loser thereby, he not only assur- 
ed her of the greatness of his master, but also a pres- 
ent gave her jewels of silver, and jewels of gold, and 
raiment. Gen. xxiv. 53. And when our Saviour re- 
quires that we should part with all for his sake and 
the gospel, he promiseth an hundred fold in lieu of 
them, even in this life ; namely, an interest in things 
spiritual and heavenly. Wherefore without an assid- 



114 OF SPIRITUAL HANDEDNESS, 

nous meditation on heavenly things, as a better, more 
noble and suitable object for our affections to be fixed 
on, we can never be freed in a due manner from an 
inordinate love of things here below. 

It is sad to see some professors, who will keep up 
spiritual duties in churches and in their families, who 
will speak and discourse of spiritual things, and keep 
themselves from the open excesses of the world ; yet 
when they come to be tried by such duties as entrench 
on their love and adherence to earthly things, quickly 
manifest how remote they are from being spiritually 
minded in a due manner. Were they to be tried, as 
our Saviour tried the young man who made such a pro- 
fession of his conscientious and religious conversation ; 
60 sell what thou hast, give to the poor, and follow 
me ; something might be pleaded in excuse for their 
tergiversation. But, alas ! they will decline their duty 
when they are not touched to the hundredth part of 
their enjoyments. 

I bless God, I speak not thus of many, of my own 
knowledge ; and may say with the apostle to the most 
to whom I usually speak in this manner ; ' But, belov- 
ed, we are persuaded better things of you, and things 
that accompany salvation, though we thus speak.' — < 
Heb. vi. 9. Yea, the same testimony may be giv^en of 
many in this city, which the same apostle gives to the 
churches of Macedonia, 2 Cor. viii. 1 — 3. 'Under- 
stand the grace of God bestowed on the churches of 
Macedonia, how that, in a great trial of affliction, the 
abundance of their joy and their poverty abounded 
unto the riches of their liberality 5 for to their power^ 
and beyond their power, they were willing of them- 
selves.' There hath been nothing done amongst us, 
that may or can be boasted of ; yet, considering all 



OF SPIRITUAL MINDEDNESS. H5 

circumstances, it maybe, there have not been more in- 
stances of true evangelical charity, in any age or 
place, for these many years* For them who have been 
but useful and helpful therein, the Lord remember them 
for good, and spare them according to the multitude 
of his mercies. It is true, they have not> many of 
them, founded colleges, built hospitals, or raised works 
of state and magnificence : for very many of them are 
such, as whose i deep poverty comparatively hath 
abounded unto the riches of their liberality.' The 
backs and bellies of multitudes of poor and needy ser- 
vants of Christ, have been warmed and refreshed by 
them, blessing God for them. Thanks be to God, 
saith the apostle in this case, for his unspeakable gift. 
2 Cor. ix. 15. Blessed be God, who hath not left the 
gospel without this glory, nor the profession of it 
without this evidence of its power and efficacy. Yea, 
God hath exalted the glory of persecutions and afflic- 
tions; for many, since they have lost much of their 
enjoyments by them, and have their all endangered 
continually, have abounded in duties of charity beyond 
what they did in the days of their fulness and prosper- 
ity. So out of the eater there hath come forth meat. 
And if the world did but know what fruits, in a way 
of charity and bounty, unto the praise of God and 
glory of the gospel, have been occasioned by their 
making many poor, it would abate of their satisfaction 
in their successes. 

But with many it is not so : their minds are so full 
of earthly things, they so cleave to them in their affec- 
tions, that no sense of their duty, no example of others, 
no concernment of the glory of God or the gospel, 
can make any impression on them. If there be yet in 
them so much light and life of grace as to design a 



116 OF SPIRITUAL MINBEDNESS, 

deliverance from this woful condition, the means in- 
sisted on must be made use of. 

Especially this advice is needful to those who are 
rich, who have large possessions, or abound in the 
goods of this world. The poor, the afflicted, the sor- 
rowful, are prompted, from their outward circumstan- 
ces, as well as excited by inward grace, frequently to 
remember and to think of the things above, wherein 
lies their only reserve and relief against the trouble 
and urgency of their present condition. But the en- 
joyment of these things in abundance, is accompanied 
with a two-fold evil, lying directly contrary to this 
duty* 

1. A desire of increase and adding thereunto. 
Earthly enjoyments enlarge men's earthly desires 5 
and the love of them grows with their income. A 
moderate stock of waters, sufficient for our use, may 
be kept within ordinary banks. But if a flood be 
turned into them, they know no bounds^ but overflow 
all about them. — The increase of wealth and riches 
enlargeth the desires of men after them, beyond all 
bounds of wisdom, sobriety^ or safety. He that labors 
hard for his daily bread, hath seldom such earnest vehe- 
ment desires of an addition to what he hath, as many 
have, who already have more than they know how to 
use, or almost what to do with. Thus they must have 
more, and the last advantage serves for nothing but to 
stir them up to look out for another. And yet such 
men would, on other accounts, be esteemed good 
Christians, and spiritually minded, as all good Chris- 
tians are. 

2. They draw the heart to value and esteem them, 
as those which bring in their satisfaction, and make 
them to differ from those whom they see to be poor 



OP SPIRITUAL MINDEDNESS, 117 

and miserable. Now these things are contrary to, and 
where they are habitually prevalent, utterly inconsis- 
tent with being spiritually minded. Nor is it possi- 
ble, that any who in the least degree are under their 
power, can ever attain deliverance, unless their thoughts 
are fixed, and their minds thereby possessed with 
due apprehensions of invisible things and eternal 
glory. 

These are some few of the many advantages which 
we may obtain by fixing our thoughts and meditations, 
and thereby our affections, on the things that are 
above. And there are some things which make me 
willing to give a few directions for the practice of this 
duty. For whatever else we are and do, we neither 
are nor can be, truly spiritually minded, whereon life 
and peace depend, unless we really exercise our 
thoughts unto meditations of things above. Without 
it, all our religion is but vain : and as I fear men are 
generally wanting and defective herein, in point of 
practice ; so I do also, that many, through the dark 
ness of their minds, the weakness of their intellect- 
uals, and ignorance of the nature of all things unseen, 
do seldom set themselves unto the contemplation of 
them, I shall, therefore, give some few directions for the 
practice of this duty. 



118 OF SPIRITUAL MINPEDNESS, 



CHAPTER VI 



Directions unto the exercise of our thoughts on things 
above ; things future, invisible, and eternal ; on God 
himself with the difficulties of it, and oppositions 
unto it, and the way of their removal. Right notions 
of future Glory stated. 

We have treated in general, before, of the proper ob- 
jects of our spiritual thoughts as to our present duty. 
That which we were last engaged in, is an especial in- 
stance in heavenly things 5 things future and invisible, 
with a fountain and spring of them all in Christ and 
God himself. And because men generally are unskilled 
herein, and great difficulties arise in the way of the 
discharge of this part of the duty in hand, I shall give 
some especial directions concerning it. 

1. Possess your minds with right notions and ap- 
prehensions of things above, and of the state of future 
glory. We are in this duty to look at the things which 
are not seen. 2 Cor. iv. 16. It is faith only whereby 
we have a prospect of them ; for we walk by faith, and 
not by sight. And faith can give us no interest in 
them, unless we have due apprehensions of them ; for 
it doth but assent and cleave to the truth of what is 
proposed unto it. And the greatest part of mankind 
both deceive themselves, and feed on ashes, in this 
matter : they fancy a future state, which hath no foun- 
dation but in their own imaginations. Wherefore the 
apostle, directing us to seek and mind the things that 
are above, adds, for the guidance of our thoughts, the 
consideration of the principal concernment of them 
where Christ sitteth at the right hand of God. Col. iii # 
1, 2. He wouldl ead us to distinct apprehensions of 



OP SPIRITUAL MINDEDNESS. 119 

those heavenly things, especially of the presence of 
Christ in his exaltation and glory. Wherefore the true 
notion of these things which we are to possess our 
minds withal, may here be considered. 

All that have an apprehension of a future state of 
happiness, agree in this matter, that it contains in it, or 
is accompanied with, a deliverance and freedom from 
all that is evil. But in what it is so, they are not 
agreed. Many esteem only those things that are grie- 
vous, troublesome, wasting, and destructive to nature, 
to be so ; that is, what is penal, in pain, sickness, sor- 
row, loss, poverty, with all kinds of outward troubles, 
and death itself, are evils. Wherefore, they suppose that 
the future state of blessedness will free them from all 
these things, if they can attain to it. This they will 
lay in the balance against the troubles of life, and 
sometimes it may be against the pleasures of it, which 
they must forego. Yea, persons profane and profligate 
will, in words at least, profess, that heaven will give 
them rest from all their troubles. But it is no place 
of rest for such persons. 

Unto all others also, to believers themselves, these 
things are evil, such as they expect a deliverance from 
in heaven and glory : and there is no doubt, but it is 
lawful for us, and meet, that we should contemplate on 
them, as those which will give us a deliverance from 
all outward troubles, death itself, and all that leads 
thereto. Heaven is promised as rest to them that are 
troubled. 2 Thes. i. 7. It is our duty, under all our 
sufferings, reproaches, persecutions, troubles, and sor- 
rows, to raise up our minds to the contemplation of 
that state, wherein we shall be freed from them all. It 

is a blessed notion of heaven, that God shall therein 
wipe away all tears from our eyes. Eev. vii. 17, or 



120 OF SPIRITUAL MINDEDNESS. 

remove far from us all causes of sorrow ; and it would 
be to our advantage, if we accustomed our minds more 
to this kind of relief than we do 5 if, upon the incur- 
sion of fears, dangers, sorrows, we did more readily 
retreat to thoughts of that state wherein we shall be 
freed from them all \ even this most inferior consider- 
ation of it, would render the thoughts of it more famil- 
iar, and the thing itself more useful to us. Much 
better it were, than on such occasions to be exercised 
with heartless complaints, uncertain hopes, and fruit- 
less contrivances. 

But there is that, which, to them who are truly spir- 
tually minded, hath more evil in it than all these things 
together, and that is, sin. Heaven is a state of deliver- 
ance from sin, from all sin, in all the causes, concomi- 
tants, and effects of it. He is no true believer, to 
whom sin is not the greatest burden, sorrow, and 
trouble. Other things, as the loss of our dear rela- 
tions, or extraordinary pains, may make deeper impres- 
sions on the mind, by its natural affections, at some 
seasons, than ever our sins did at any one time, in any 
one instance. So a man may have a greater trouble in 
sense of pain, by a fit of the toothache, which will be 
gone in an hour, than in an hectic fever or consump- 
tion, which will assuredly take away his life. But 
take in the whole course of our lives, and all the 
actings of our souls in spiritual judgment as well as 
natural affection, and I do not understand how a man 
can be a sincere believer, to whom sin is not the great- 
est burden and sorrow. 

Wherefore, in the first place, it belongs to the true 
notion of heaven, that it is a state wherein we shall be 
eternally freed from sin, and all the concernments of 
it, but only the exaltation of the glory of God's grace 



OF SPIRITUAL MINDEDNESS. 121 

in Christ, by the pardon of it. He that truly hates sin 
and abhors it, whose principal desire and design of life 
is to be freed from it, as far as it is possible ; who 
walks in self-abasement, through a sense of his many 
disappointments, when he hoped it should act in him 
no more, cannot, as I judge, but frequently betake him- 
self for refreshment to thoughts of that state wherein 
he shall be freed from it, and triumph over it to eter- 
nity. This is a notion of heaven that is easily appre- 
hended and fixed on the mind, which we may dwell upon, 
to the great advantage and satisfaction of our souls. 

Frequent thoughts and meditations of heaven, under 
this notion, argue a man to be spiritually minded. 
For it is a convincing evidence that sin is a burden to 
him, that he longs to be delivered from it and all its 
consequents ; that no thoughts are more welcome to 
him, than those of that state wherein sin shall be no 
more. And although men are troubled about their 
sins, and would desirously be freed from them, so far 
as they perplex their minds, and make their con- 
sciences uneasy ; yet if they are not much in the pros- 
pect of this relief, if they find not refreshment in it, I 
fear their trouble is not such as it ought to be. Where- 
fore, when men can so wrangle and wrestle with their 
convictions of sin, and yet take up the best of their 
relief in hopes that it will be better with them, at some 
time or other, in this world, without longing desires 
after that state wherein sin shall be no more ; they can 
give no evidence that they are spiritually minded. 

It is quite otherwise with sincere believers in the 

exercise of this duty. The considerations of the 

grace and love of God, of the blood of Christ, of the 

purity and holiness of that good spirit that dwelleth in 

them, of the light, grace, and mercy, which they have 

11 



122 OF SPIRITUAL MINDEDNESS. 

attained through the promises of the gospel, are those 
which make the remainders of sin most grievous and 
burdensome to them. This is that which even breaks 
their hearts, and makes some of them go mourning all 
the day long, namely, that any thing of that which 
alone God hates, should be found in them, or be re- 
maining with them. It is, in this condition, an evidence 
that they are spiritually minded, if, together with 
watchful endeavors for the universal mortification of 
sin, and utter excision of it, both root and branch, they 
constantly add these thoughts of that blessed state, 
wherein they shall be absolutely and eternally freed 
from all sin, with refreshment, delight, and compla- 
cency. 

These things belong to our direction for the fixing 
of our thoughts and meditations on things above. 
This the meanest and weakest person, who hath the 
least spark of sincerity and grace, is capable of appre- 
hending, and able to practice : and it is that which the 
sense they have of the evil of sin will put them on 
every day, if they shut not their eyes against the light 
of the refreshment that is in it. Let them who cannot 
arise in their minds to fixed and stable thoughts of any 
other notion of these invisible things, dwell on this 
consideration of them, wherein they will find no small 
spiritual advantage and refreshment to their souls. 

2. As to the positive part of this glorious future 
state, the thoughts and apprehensions of men are very 
various. And that we may know as well what to 
avoid, as what to embrace, we shall a little reflect on 
some of them. 

1. Many are able to entertain no rational conceptions 
about a future state of blessedness and glory, no no- 
tions wherein either faith or reason is concerned. Im- 



OF SPIRITUAL MINDEDNESS. 123 

agination they have of something that is great and 
glorious, but what it is they know not. No wonder 
if such persons have no delight in, no use for, thoughts 
of heaven. When their imaginations have fluctuated 
up and down in all uncertainties for a while, they are 
swallowed up in nothing. Glorious, and therefore de- 
sirable, they take it for granted that it must be : but 
nothing can be so to them, but what is suitable to their 
present dispositions, inclinations, and principles : and 
hereof there is nothing in the true spiritual glory of 
heaven, or in the eternal enjoyment of God. These 
things are not suited to the wills of their minds and of 
the flesh, and therefore they cannot rise up to any 
constant desire of them. Hence to please themselves, 
they begin to imagine what is not. But whereas 
what is truly heaven, pleaseth them not, and what 
doth please them is not heaven, nor there to be found, 
they seldom or never endeavor, in good earnest, to 
exercise their thoughts about it. 

It were well if darkness and ignorance of the true 
nature of the future state and eternal glory, did not 
exceedingly prejudice believers themselves, as to their 
delight in them and meditations about them. They 
have nothing fixed or stated in their minds, which 
they can betake themselves to in their thoughts, when 
they would contemplate about them. And by the 
way, whatever diverts the minds of men from the 
power and life of spiritual worship, as do all pompous 
solemnities in the performance of it, doth greatly hin- 
der them as to right conceptions of our future state. 
There was a promise of eternal life given to the 
saints under the Old Testament : but whereas they 
were obliged to a worship that was carnal and out- 
wardly pompous, they never had clear and distinct ap- 



124- OF SPIRITUAL MINDEDNESS. 

prehensions of the future state of glory : for life and 
immortality were brought to light by the gospel. 
Wherefore, although no man living can see or find out 
the infinite riches of eternal glory ; yet it is the duty 
of all to be acquainted with the nature of it in general, 
so as that they may have fixed thoughts of it, love to 
it, earnest desires after it, all under its own true and 
proper notion. 

2. So great a part of mankind as the Mahometans, 
to whom God hath given all the principal and most 
desirable parts of the world to inhabit and possess, 
conceive the state of future blessedness to consist in 
the full satisfaction of their sensual lusts and plea- 
sures. An evidence this is, that the religion which 
they profess hath no power or efficacy on their minds 
to change them from the love of sin, or placing their 
happiness in fulfilling the desires of the flesh. It doth 
not at all enlighten their minds to discern a beauty in 
spiritual things, nor excite their affections to the love 
of them, nor free the soul to look after blessedness in 
such things as alone are suited to its rational consti- 
tution ; for if it did, they would place their happiness 
and blessedness in them. Wherefore, it is nothing 
but an artifice of the god of this world, to blind the 
eyes of men to their eternal destruction. 

3. Some of the philosophers of old attained an ap- 
prehension, that the blessedness of men in another 
world doth consist in the soul's full satisfaction in the 
goodness and beauty of the Divine Nature : and there 
is a truth in this notion, which contemplative men 
have adorned with excellent and rational discourses : 
and sundry who have been and are learned among 
Christians, have greatly improved this truth by the 
light of the scripture. From reason they take up 



OF SPIRITUAL MINDSDNjEsS. 125 

with thoughts of the goodness, the airiiableness, the 
self-sufficiency^ the all-sufficient satisfactoriness of the 
infinite perfections of the Divine Nature. These 
things shine in themselves with such a glorious light, 
as that there is no more required to a perception of 
them, but that men do not wilfully shut their eyes 
against it, through bestial sensuality and love of sin. 
From reason also, they frame their conceptions con- 
cerning the capacity of the souls of men for the im- 
mediate enjoyment of God, and what is suited therein 
to their utmost blessedness. No more is required to 
these things, but a due consideration of the nature of 
God and man, with our relation to him and depend- 
ence on him. By the light of the Scripture they 
frame these things into that which they call the beati- 
fical vision, whereby they intend all the ways in 
which God, in the highest and immediate instances, 
can and doth communicate of himself to the souls of 
men, and the utmost elevation of their intellectual ca- 
pacities to receive those communications. It is such 
an intellectual apprehension of the Divine Nature and 
perfections, with ineffable love, as gives the soul the 
utmost rest and blessedness which its capacities can 
extend to. 

These things are so ; and they have been by many 
both piously and elegantly illustrated ; howbeit, they 
are above the capacities of ordinary Christians ; they 
know not how they manage them in their minds, nor 
exercise their thoughts about them ; they cannot re- 
duce them to present usefulness, nor make them sub- 
servient to the exercise and increase of grace : and the 
truth is, the Scripture gives us another notion of heaven 
and glory, not contrary to this, not inconsistent with 

it, but more suited to the faith and experience of be- 

11* 



126 0£ SPIRITUAL MlNDEDNfiSS. 

lievers, and which alone can convey a true and useful 
sense of these things to our minds* This, therefore, 
is diligently to be inquired into, and firmly stated in 
our thoughts and affections. 

4. The principal notion which the Scripture gives 
Us of the state of heavenly blessedness, and w^hich 
the meanest believers are capable of improving in 
daily practice, is, that faith shall be turned into sight, 
and grace into glory. We walk now by faith and not 
by sight, saith the apostle. 2 Cor. iii. 7. Wherefore 
this is the difference between our present and our fu- 
ture state, that sight hereafter shall supply the room 
of faith. 1 John. iii. 2. And if sight come into the 
place of faith, then the object of that sight must be 
the same with the present object of our faith. So the 
apostle informs us, 1 Cor. xiii. 9 — 12. ' For we know 
in part, and we prophecy in part ; but when that 
which is perfect is come, then that which is in part 
shall be done away. For now we see through a glass 
darkly, but then face to face.' Those things which 
we see now darkly, as in a glass, we shall then have 
an immediate sight, and full comprehension of; for 
that which is perfect, must come and do away that 
which is in part. What then is the principal present 
object of faith as it is evangelical, into whose room 
light must succeed 1 Is it not ' the manifestation of 
the glory of the infinite wisdom, grace, love, kindness 
and power of God in Christ, the revelation of the 
eternal counsels of his will, and the ways of their ac- 
complishment to the eternal salvation of the church in 
and by him, with the glorious exaltation of Christ 
himself!' Wherefore, in the full, satisfactory repre- 
sentation of these things to our souls, received by 
sight, or a direct, immediate intuition, of them, doth 



OP SPIRITUAL MINDEDNESS. 12? 

the glory of heaven principally consist. We behold 
them now darkly as in a glass ; that is, the utmost 
which by faith we can attain to 5 in heaven they shall 
be openly and fully displayed. The infinite, incompre- 
hensible excellencies of the divine nature, are not pro- 
posed in Scripture as the immediate object of our 
faith, nor shall they be so unto sight in heaven. The 
manifestation of them in Christ is the immediate object 
of our faith here, and shall be of our sight hereafter* 
Only through this manifestation of them we are led 
even by faith, ultimately to acquiesce in them; as we 
shall in heaven be led by love, perfectly to adhere to 
them with delight ineffable. This is our immediate 
objective glory in heaven 5 we hope for no other ; 
and this, if God will I shall shortly more fully explain. 

Whoever lives in the exercise of faith, and hath any 
experience of the life, power, and sweetness of these 
heavenly things, to whom they are a spring of grace 
and consolation, they are able to meditate on the glory 
of them in their full enjoyment. Think much of 
heaven, as that which will give you a perfect view and 
comprehension of the wisdom and love and grace of 
God in Christ, with those other things which shall be 
immediately declared. 

Some, perhaps, will be ready to say, that if this be 
heaven, they can see no great glory in it, no such 
beauty as for which it should be desired. It may be 
so ; for some have no instrument to take a view of in- 
visible things but carnal imaginations ; some have no 
light, no principle, no disposition of mind or soul 
whereto these things are either acceptable or suitable. 
Some will go no further in the consideration of the 
divine excellencies of God, and the faculties and act- 
ings of our souls, thun reason will guide them, which 



128 Otf SPmiTUAL MINDSDNESSi 

may be of use : but we look for no other heaven, we 
desire none, but what we are led to, and prepared for, 
by the light of the gospel ; that which shall perfect all 
the beginnings of God's grace in us \ not what shall be 
quite of another nature, and destructive of them. We 
value not that heaven which is equally suited to the 
desires and inclinations of the worst of men, as well 
as the best ; for we know that they who like not grace 
here, neither do nor can like that which is glory here- 
after. No man who is not acquainted experimentally 
in some measure with the life, power, and evidence of 
faith here, hath any other heaven in his aim but what 
is erected in his own imagination. The glory of 
heaven which the gospel prepares us for, which faith 
leads and conducts us to, which the souls of believers 
long after, as that which shall give us full rest, satis- 
faction, and complacency, is the full, open, perfect 
manifestation of the glory, of the wisdom, goodness, 
and love of God in Christ, in his person and media- 
tion, with the revelation of all his counsels concerning 
them and the communication of their effects to us. 
He that likes it not, to whom it is not desirable, may 
betake himself to Mahomet's paradise, or the philoso- 
phers speculations ; in the gospel heaven he hath no 
interest. These are the things which we see now 
darkly as in a glass, by faith : in the view of them are 
our souls gradually changed into the likeness of God ; 
and the comprehension of them is that which shall 
give us our utmost conformity and likenass to him, 
whereof our natures are capable. In a sense and ex- 
perience of their reality and goodness given us by the 
Holy Ghost, do all our spiritual consolations and joys 
consist. The effects produced by them in our souls 
are the first fruits of glory. Our light, sense, experi- 



OF SPIRITUAL MINDEDNESS. 129 

ence, and enjoyment of these things, however were 

and frequently interrupted, our apprehensions of them, 

however dark and obscure, are the only means whereby 

we are made meet for the inheritance of the saints in 

light. 

To have the eternal glory of God in Christ, with all 

the fruits of his wisdom and love, whilst we are our- 
selves under the full participation of the effects of 
them, immediately, directly, revealed, proposed, made 
known to us in a divine and glorious light, our souls 
being furnished with a capacity to behold and perfectly 
comprehend them ; this is the heaven which, accord- 
ing to God's promise, we look for : but, as was said, 
these things shall be elsewhere more fully treated of. 

It is true, that there are sundry other things in par- 
ticular that belong to this state of glory ; but what 
we have mentioned is the fountain and spring of them 
all. We can never have an immediate enjoyment of 
God in the immensity of his nature, nor can any cre- 
ated understanding conceive such things. God's com- 
munications of himself unto us, and our enjoyment of 
him, shall be in and by the manifestation of his glory 
in Christ. He who can see no glory, who is sensi- 
ble of no blessedness in these things, is a stranger to 
that heaven which the scripture reveals, and which 
faith leads to. 

It may be inquired, what is the subjective glory, or 
what change is to be wrought in ourselves, that we 
may enjoy this glory 1 Now that depends principally 
as to our souls in the ' perfection of all grace, which 
is initially wrought, and subjectively resides in us, in 
this world.' The grace which we have here shall not 
be done away as to its essence and nature, though 
somewhat of it shall cease as to the manner of its op- 



130 OF SPIRITUAL MINDEDNESS. 

eration. What soul could think with joy of going to 
heaven, if thereby he must lose all his present light, 
faith, and love of God r though that he were told he 
should receive that in lieu of them which is more excel- 
lent, whereof he hath no experience, nor can understand 
of what nature it is 1 When the saints enter into rest, 
their good works do follow them $ and how can they 
do so, if their grace do not accompany them, from 
whence they proceed ] The perfection of our present 
graces, which are here weak, and interrupted in their 
operations, is a principal eminency of the state of 
glory 1 faith shall be heightened into vision, as was 
proved before ; which doth not destroy its nature, but 
cause it to cease as to its manner of operation towards 
things invisible. If a man have a weak, small faith in 
this life, with little evidence, and no assurance, so that 
he doubts of all things, questions all things, and hath 
no comfort from what he doth believe ; if afterwards, 
through supplies of grace, he hath a mighty prevailing 
evidence of the things believed, is rilled with comfort 
and assurance 5 this is not by a faith or grace of ano- 
ther kind from what he had before, but by the same 
faith, raised to an higher degree of perfection. When 
our Saviour cured the blind man, and gave him his 
sight, (Mark viii.) at first he saw all things obscurely 
and imperfectly , he saw men, as trees walking, ver. 
24 5 but on another application of virtue to him, he 
saw all things clearly — ver. 25. It was not a sight of 
another kind which he then received from what he had 
at first, only its imperfection, whereby he saw men like 
trees, walking, was taken away. Nor will our perfect 
vision of things above, be a grace absolutely of ano- 
ther kind from the light of faith which we here enjoy 
only what is imperfect in it will be done away, and it 



OF SPIRITUAL MINDEDNESS. 131 

will be made meet for the present enjoyment of 
things, here at a distance and invisible. Love shall 
have its perfection also, and the least alteration in its 
manner of operation of any grace whatever. And 
there is nothing that should more excite us to labor 
after a growth in love to God in Christ, than this, that 
it shall to all eternity be the same in its nature and in 
all its operations, only both the one and the other will 
be made absolutely perfect. The soul will be by it 
enabled to cleave unto God, unchangeably, with eter- 
nal delight, satisfaction, and complacency. Hope will 
be perfect in enjoyment, which is all the perfection it 
is capable of. So shall it be as to other graces. 

This subjective perfection of our natures, especially 
in all the faculties, pow r ers, and affections of our souls, 
and all their operations, belongs to our blessedness, 
nor can we be blessed without it. All the objective 
glory in heaven would not, in our beholding and en- 
joying of it, (if it were possible,) make us blessed and 
happy, if our own natures were not made perfect, 
freed from all disorder, irregular motions, and weak, 
imperfect operations. What is it then that must give 
our nature this subjective perfection ? It is that grace 
alone, whose beginnings we are here made partakers 
of; for therein consists the renovation of the image 
of God in us. And the immediate communication of 
that image to us, is the absolute perfection of our na- 
tures, the utmost which their capacity is suited to. 
And this gives us the last thing to be inquired into, 
namely, by what means in ourselves we shall eternally 
abide in that state ! And this is by the unalterable ad- 
herence of our whole souls to God, in perfect love and 
delight. This is that whereby alone the soul reacheth 
to the essence of God, and the infinite, incomprehen- 



132 OF SPIRITUAL MINDEDNESS. 

sible perfections of his nature : for the perfect nature 
hereof, divine revelation hath left under a veil, and 
so must we do also. Nor do I designedly handle 
these things in this place, but only in the way of a 
direction how to exercise our thoughts about them. 

This is that notion of heaven, which those who are 
spiritually minded, ought to be conversant with 5 and 
the true acting of it by faith, is a discriminating char- 
acter of believers. This is no heaven to any others. 
Those who have not an experience of the excellency 
of these things in their initial state in this world, and 
their incomparable transcendency to all other things, 
cannot conceive how heavenly glory and blessedness 
should consist in them. Unskilful men may cast away 
rough, un wrought diamonds, as useless stones ; they 
know not what polishing will bring them to. Nor do 
men unskilful in the mystery of godliness, judge there 
can be any glory in rough unwrought grace ; they 
know not what lustre and beauty the polishing of the 
heavenly hand will give to it. 

It is generally supposed, that however men differ in 
and about religion here, yet they agree well enough 
about heaven \ they would all go to the same heaven. 
But it is a great mistake, they differ in nothing more ; 
they would not all go to the same heaven. How few 
are they, who value that heavenly state which we have 
treated of; or understand how any blessedness can 
consist in the enjoyment of it \ But this and no other 
heaven w T ould we go to. Other notions there may be, 
there are of it, which being but fruits and effects of 
mens's own imaginations, the more they dwell in the 
contemplation of them, the more carnal they may 
grow, at best the more superstitious. But spiritual 
thoughts of this heaven, consisting principally in free- 



OF SPIRITUAL MINDEDNESS. 133 

dom from all sin, in the perfection of all grace, m the 
vision of the glory of God in Christ, and all the ex- 
cellencies of the divine nature as manifested in him, 
are an effectual means for the improvement of spirit- 
ual life, and the increase of all graces in us ; for they 
cannot but effect an assimilation in the mind and heart 
to the things contemplated on, where the principles 
and seeds of them are already inlaid and begun. This 
is our first direction. 

Secondly. Having fixed right notions and appre- 
hensions of heavenly things in our minds, it is our du- 
ty to think and contemplate greatly on them, and our 
own concernment in them. Without this, all our 
speculations concerning the nature of eternal things, 
will be of no use to us ; and for your encouragement 
and direction, take these few short rules relating to 
this duty. (1.) Here lies the great trial, whether we 
are spiritually minded or not, by virtue of this rule ; 
if we are risen with Christ we will mind the things 
that are above. Col. iii. 3. (2.) This is the great 
means whereby we may attain further degrees in that 
blessed frame of mind, if it be already formed in us, 
by virtue of that rule ; beholding the glory of God as 
in a glass, we are changed into the same image from 
glory to glory. 2 Cor. iii. 18. (3.) Here lies the 
great evidence whether we have a real interest in the 
things above or not ; whether we place our portion and 
blessedness in them, according to that rule ; where our 
treasure is, there will our hearts be also. Are they 
our treasure, our portion, our reward, in comparison 
whereof all other things are but loss and dung 1 then 
we shall assuredly be conversant in our minds about 
them. 4. It cannot be imagined, that a man should 
have in him a principle suited to things above, of the 



134« OF SPIRITUAL MTNt'EDNESS. 

be under the conduct of those habits of grace, which 
strive after, and naturally tend to, perfection, laboring 
greatly here under the weight of their own weakness- 
es, (as it is with all who are truly spiritually minded,) 
and yet not have his thoughts greatly exercised about 
these things. 1 John iii. 3. 

It were well if we would try ourselves by things 
such of uncontrolable evidence. What can any object 
to the truth of these things, or the necessity of this 
duty 1 If it be otherwise with us, it is from one of 
these two causes ; either we are not convinced of the 
truth and reality of them, or we have no delight in 
them, because we are not spiritually minded. Do we 
think that men may turmoil themselves in earthly 
thoughts all the day long, and when they are freed of 
their affairs, betake themselves to those that are vain 
and useless, without any stated converse with things 
above, and yet enjoy life and peace ? We must take 
other measures of things, if we intend to live to God, 
to be like him, and to come to the enjoyment of him. 

What is the matter with men that they are so stu- 
pid 1 They all generally desire to go to heaven, at 
least when they can live here no longer. Some, in- 
deed, have no other regard to it, but only that they 
would not go to hell. But most would die the death 
of the righteous, and have their latter end like his ; 
yet few there are who endeavor to attain a right no- 
tion of it, to try how it is suited to their principles 
and desires ] but content themselves with such general 
notions of it as please their imaginations. It is no 
wonder if such persons seldom exercise their minds 
or thoughts about it, nor do they so much as pretend 
to be spiritually minded. But as for those who are 
instructed in these things, who profess their chiefest 
same kind and nature with them ; that h:r, soul should 



OF SPIRITUAL MINDEDNESS. 135 

interest to lie in them, not to abound in meditation 
concerning them, it argues indeed, that whatever they 
profess, they are earthly and carnal. 

Again ; meditate and think of the glory of heaven, 
so as to compare it with the opposite state of death 
and eternal misery. Few men care to think much of 
hell, and the everlasting torments of the wicked there- 
in. Those do so least, who are in most danger of fall- 
ing therein : they put far from them the evil day, and 
suppose their covenant with death and hell to be sure. 
Some begin to advance an opinion that there is no 
such place, because it is their interest and desire that 
there should be none. Some out of profaneness, 
make a scoff at it, as though a future judgment were 
but a fable. Most seem to think there is a severi- 
ty in thoughts about it, which it is not fit we should 
be too much terrified with. Some transient thoughts 
they will have of it, but not suffer them to abide in 
their minds, lest they should be too much discomposed. 
Or they think it not consistent with the goodness of 
Christ to leave any men in that condition ; whereas 
there is more spoken directly of hell, its torments and 
their eternity, by himself, than in all the scripture be- 
sides. These thoughts, in most, proceed from an un- 
willingness to be troubled in their sins, and are useful 
to none. It is the height of folly for men to endeavor 
the hiding of themselves, for a few moments, from 
that which is unavoidably coming upon them unto 
eternity, and the due consideration whereof is a means 
for an escape from it. But I speak only of true believ- 
ers : and the more they are conversant, in their 
thoughts, about the future state of eternal misery, the 
greater evidence they have of the life and confidence 
of faith- It is a necessary duty to consider it, as what 



136 OF SPIRITUAL MINDEDNESS. 

we were by nature obnoxious to, as being children of 
wrath ; what we have deserved by our personal sins, as 
the* wages of sin is death; what we are delivered from 
through Jesus the deliverer, who saves us from the 
wrath to come \ what an expression it is of the indig- 
nation of God against sin, who hath prepared this 
Tophet of old ; that we may be delivered from sin, 
kept up to an abhorrency of it, walking in humility, 
self-abasemen;, and the admiration of divine grace. 
This, therefore, is required of us, that in our thoughts 
and meditations, we compare the state of blessedness 
and eternal glory, as a free and absolute effect of the 
grace of God in and through Christ Jesus, with that state 
of eternal misery which we had deserved. And if 
there be any spark of grace or of holy thankfulness 
in our hearts, it will be stirred up to its due exercise. 
Some, it may be, will say, that they complained be- 
fore that they cannot get their minds fixed on these 
things. Weakness, weariness, darkness, diversions, 
occasions, do prevalently obstruct their abiding in such 
thoughts. I shall speak further to this afterwards, at 
present I shall only suggest two things. (1.) If you 
cannot attain, yet continue to follow after \ get your 
minds in a perpetual endeavor after an abode in spiri- 
tual thoughts. Let your minds be rising towards them 
every hour, yea. an hundred times a day, on all occa- 
sions, in a continual sense of duty \ and sigh within 
yourselves for deliverance, when you find disappoint* 
ments, or not a continuance, in them. It is the sense 
of that place, Rom. viii. 23 — 27. (2.) Take care you 
go not backwards, and lose what you have wrought. 
If you neglect these things for a season, you will 
quickly find yourselves neglected by them. So I ob- 
serve it every day in the hearing of the word. Whilst 



OF SPIRITUAL MINDEDNESS. 137 

persons keep up themselves to a diligent attendance on 
it, where they find it preached t© their edification, they 
find great delight in it, and will undergo great difficul- 
ties for the enjoyment of it : let them be diverted from 
it for a season ; after a while it grows indifferent to 
them ; any thing will satisfy them that pretends to the 
same duty. 



CHAPTER VII 



Especial objects of spiritual thoughts on the glorious 
state of heaven j and what belongs thereto. First, of 
Christ himself Thoughts of heavenly glory, in oppo- 
sition to thoughts of eternal misery. The use of such 
thoughts. Advantage in sufferings. 

It will be to our advantage, having stated right no- 
tions of the glory of the blessed state above, in our 
minds, to fix on some particulars belonging to it, as 
the especial object of our thoughts and meditations. 
As, 1. Think much of him, who to us is the life and 
centre of all the glory of heaven, that is, Christ him- 
self. I shall be very brief in treating hereof, because 
I have designed a particular treatise on this subject, 
of beholding the glory of Christ, both here and to 
eternity. At present, therefore, a few things only 
shall be mentioned, because on this occasion they are 
not to be omitted. The whole of the glory of the 
state above, is expressed by being ever with the Lord; 
where he is, to behold his glory. For in and through 
him, is the beatifical manifestation of God and his 
glory made for evermore : and through him are all 
communications of inward glory unto us. The present 
resplendency of heavenly glory consists in his media- 
tory ministry, as I have at large elsewhere declared : 

12* 



138 OF SPIRITUAL MINDEDNESS. 

and he will be the means of all glorious communica- 
tions between God and the church to eternity. — 
Wherefore, if we are spiritually minded, we should fix 
our thoughts on Christ above, as the centre of all 
heavenly glory. To help us herein we may consider 
the things that follow. 

(1.) Faith hath continual recourse to him on the ac- 
count of what he did and suffered for us in this world : 
for thereon, paraxon of sin, justification and peace with 
God, do depend. This ariseth, in the first place, from 
a sense of our own wants. But love of him is no less 
necessary to us than faith in him. And although we 
have powerful motives to love, from what he did and 
was in this world, yet the formal reason of our adher- 
ence to him thereby, is what he is in himself, as he is 
now exalted in heaven. If we rejoice not at the re- 
membrance of his present glory, if the thoughts of it 
be not frequent with us, and refreshing to us, how 
dwelleth his love in us % 

(2.) Our hope is that, ere long, we shall be ever 
with him • and if so, it is certainly our wisdom and 
duty to be here with him as much as we can. It is a 
vain thing for any to suppose, that they place their 
chiefest happiness in being forever in the presence of 
Christ, who care not at all to be with him here, as 
they may. And the only w T ay of our being present 
with him here, is by faith and love, acting themselves 
in spiritual thoughts and affections ; and it is an ab- 
surd thing for men to esteem themselves Christians, 
who scarce think of Christ all the day long* Yet 
some, as one complained of old, scarce ever think or 
speak of him, but when they swear by his name. I 
have read of them, who have lived and died in con- 
tinual contemplation on him, so far as the imperfection 



OF SPIRITUAL MINDEDNESS. 139 

of our present state will admit. I have known them, 
I do know them, who call themselves to a reproof, if at 
any time he hath been many minutes out of their 
thoughts. And it is strange that it should be other- 
wise with them who love him in sincerity ; yet I wish 
I did not know more, who give evidences that it is a 
rare thing for them to be exercised in serious thoughts 
and meditations about him. Yea, there are some, who 
are not averse, upon occasions, to speak of God, of 
mercy, of pardon, of his power and goodness ; who, 
if you mention Christ to them, with any thing of faith, 
love, trust in him, they seem to them as a strange 
thing. Few there are who are sensible of any religion 
beyond what is natural. The things of the wisdom 
and power of God in Christ, are foolishness to them. 
Take some directions for the discharge of this duty. 
(1.) In your thoughts of Christ, be very careful that 
they are conceived and directed according to the rule 
of the word, lest you deceive your own souls, and give 
up the conduct of your affections to vain imagina- 
tions. Spiritual notions, befalling carnal minds, did 
once, by the means of superstition, ruin the power of 
religion. A conviction men had that they must think 
much of Jesus Christ, and that this would make them 
conformable to him ; but having no real evangelical 
faith, nor the wisdom of faith to exercise it in their 
thoughts and affections in a due manner 5 nor under- 
standing what it was to be truly like unto him, they 
gave up themselves to many foolish inventions and im- 
aginations 5 by which they thought to express their 
love and conformity to him. They would have im- 
ages of him, which they would embrace, adore, and 
bedew with their tears. They would have crucifixes, 
as they called them, which they would carry about 



140 OF SPIRITUAL MINDEDNESS. 

them, and wear next to their hearts, as if they resolved 
to lodge Christ always in their bosoms. They would 
go in pilgrimage to the place where he died and rose 
again, through a thousand dangers 5 and purchase a 
feigned chip of a tree whereon he suffered, at the 
price of all they had in the world, They would en- 
deavor, by long thought fulness, fastings, and watchings, 
to cast their souls into raptures and ecstasies, wherein 
they fancied themselves in his presence. They came 
at last to make themselves like him, in getting impres- 
sions of wounds on their sides, their hands and feet. 
Unto all these things, and sundry others of a like 
nature and tendency, did superstition abuse and cor- 
rupt the minds of men, from a pretence of a prin- 
ciple of truth, for there is no more certain gospel 
truth than this, that believers ought continually to 
contemplate on Christ, by the actings of faith in their 
thoughts and affections ; and that thereby they are 
changed and transformed into his image. 2 Cor. iii. 
18. And we are not to forego our duty, because other 
men have been mistaken in theirs ; nor part with 
practical fundamental principles of religion, because 
they have been abused by superstition* But we may 
see herein, how dangerous it is to depart in any thing 
from the conduct of scripture light and rule, when for 
want thereof, the best and most noble endeavors 
of the minds of men, even to love Christ, and to be 
like unto him, do issue in provocations of the highest 
nature. 

Pray, therefore, that you may be kept unto the truth 
in all things, by a diligent attention to the only rule 
thereof, and conscientious subjection of soul to the 
authority of God in it. For we ought not to suffer 



OF SPIRITUAL MINDEDNESS. 141 

our affections to be entangled with the paint or artifi- 
cial beauty of any way or means of giving our love 
to Christ, which are not warranted by the word of 
truth. Yet I must say, that I had rather be among 
them, who, in the actings of their love and affections 
to Christ, fall into some irregularities and excesses in 
their manner of expressing it (provided their worship 
of him be neither superstitious nor idolatrous,) than 
among those who, professing themselves to be Chris- 
tians, do almost disavow their having any thoughts 
of, or affection to, the person of Christ : but there is 
no need that we should foolishly run into either of 
these extremes. God hath, in the scripture, sufficiently 
provided against them both. He hath both showed us 
the necessity of our diligent acting of faith and love 
on the person of Christ ; and hath limited out ways 
and means whereby we may so do. And let our designs 
be what they will, where in any thing we depart from 
his prescriptions, we are not under the conduct of his 
spirit, and so are sure to lose all that we do. 

Wherefore, two things are required that we may 
thus think of Christ and meditate on him, according 
to the mind and will of God. (1.) That the means of 
bringing him to mind, be what God hath promised and 
appointed. (2.) That the continued proposal of him, 
as the object of our thoughts and meditations, be of 
the same kind. For both these ends, the superstitious 
minds of men invented the ways of images and cruci- 
fixes, with their appurtenances before mentioned. 
And this rendered all their devotion an abomination. 
That which tends to these ends among believers, is the 
promise of the spirit, and the institutions of the word. 
Would you then think of Christ as you ought, take 



14«2 OF SPIRITUAL MINDEDNESS. 

these two directions. (1.) Pray that the holy spirit 
may abide with you continually, to mind you of him, 
which he will do in all in whom he doth abide ; for it 
belongs to his office. (2.) For more fixed thoughts 
and meditations, take some express place of scripture, 
wherein he is set forth and proposed either in his 
person, office, or grace, to you. Gal. iii. 1. 

4. This duty lies at the foundation of all that blessed 
communion and intercourse, that is between Jesus 
Christ and the souls of believers. This, I confess, is 
despised by some, and the very notion of it esteemed 
ridiculous. But they do therein no less than renounce 
Christianity, and turn the Lord Christ into an idol, that 
neither knoweth, seeth, nor heareth. But I speak to 
them who are not utter strangers to the life of faith, 
who know not what religion is, unless they have real, 
spiritual intercourse and communion with the Lord 
Christ thereby. Consider this, therefore, as it is in 
particular exemplified in the book of Canticles. There 
is not one instance of it to be found, which doth not 
suppose a continual thoughtfulness of him. And in 
answer to them, as they are actings of faith and love 
wherein he is delighted, doth he, by his spirit, insinu- 
ate into our minds and hearts, a gracious sense of his 
own love, kindness, and relation to us. The great 
variety wherein these things are mutually carried on 
between him and the church, the singular endearments 
which ensue thereon, and blessed estate in rest and 
complacency, make up the substance of that holy 
discourse. No thoughts, then, of Christ, proceeding 
from faith, accompanied with love and delight, shall 
be lost : they that sow this seed shall return with 
their sheaves; Christ will meet them with gracious 
intimations of his acceptance of them, delight in them, 



OF SPIRITUAL MINDEDNESS. 143 

and return a sense of his own love to them. He never 
will be, he never was, behind with any poor soul in 
returns of love. Those gracious and blessed promises 
which he hath made, of coming 1 to them that believe 
in him, of making his abode with them, and of supping 
with them, all expressions of a gracious presence and 
intimate communion, all depend on this duty. Where- 
fore, we may consider three things concerning these 
thoughts of Christ. (1.) That they are exceeding ac- 
ceptable to him, as the best pledge of our cordial af- 
fection. Cant. ii. 14. " O my dove, that art in the 
clefts of the rock, in the secret places of the stairs, 
let me see thy countenance, let me hear thy voice ; 
for sweet is thy voice, and thy countenance is comely." 
When a soul, through manifold discouragements and 
despondencies, withdraws, and as it were hides itself 
from him, he calleth to see a poor, weeping, blubbered 
face, and to hear a broken voice, that scarce goes be- 
yond sighs and groans. (2.) These thoughts are the 
only means, whereby we comply with the gracious in- 
timations of his love mentioned before. By them do 
we hear his knocking, know his voice, and open the 
door of our hearts to give him entrance, that he may 
abide and sup with us. Sometimes, indeed, the soul is 
surprised into acts of gracious communion with 
Christ. Cant. vi. 11. But they are not to be expect- 
ed, unless we abide in those ways and means which 
prepare and make our souls meet for the reception 
and entertainment of him. Wherefore, (3.) our want 
of experience in the power of this holy intercourse 
and communion with Christ, ariseth principally from 
our defect in this duty. I have known one, who, after 
a long profession of faith and holiness, fell into great 
darkness and distress, merely on this account, that he 



144 OF SPIRITUAL MINDEDNESS, 

did not experience in himself the sweetness, life, and 
power of the testimonies given concerning the real 
communications of the love of Christ unto, and the in- 
timation of his presence with, believers, He knew 
well enough the doctrine of it, bnt did not feel the 
power of it $ at least he understood there was more in 
it, than he had experience of. God carried him by- 
faith through that darkness \ but taught him withal, 
that no sense of these things was to be let into the 
soul, but by constant thoughtfulness and contemplation 
on Christ. How many blessed visits do we lose, by 
not being exercised to this duty % See Cant. v. 1, 2, 3. 
Sometimes we are busy, sometimes careless and neg- 
ligent, sometimes slothful, sometimes under the power 
of temptations, so that we neither inquire after, nor 
are ready to receive, them. This is not the way to have 
our joys abound. 

Again : I speak now with especial respect to him in 
heaven. The glory of his presence, as God and man 
eternally united ; the discharge of his mediatory office, 
as he is at the right hand of God ; the glory of his pre- 
sent acting for the church, as he is the minister of the 
sanctuary, and the true tabernacle which God hath fix- 
ed, and not man ; the love, power, and efficacy of his 
intercession, whereby he takes care for the accomplish- 
ment of the salvation of the church ; the approach of 
his glorious coming to judgment ; are to be the objects 
of our daily thoughts and meditations. 
: Let us not mistake ourselves. To be spiritually 
minded, is not to have the notions and knov/ledge of 
spiritual things in our minds $ it is not to be constant, 
no, not to abound, in the performance of duties, both 
which may be where there is no grace in the heart at 



OF SPIRITUAL BUNDED NESS. 145 

all. It is to have our minds really exercised with de- 
light about heavenly things, the things that are above, 
especially Christ himself, as at the right hand of God. 
Again : So think of eternal things, as continually to 
lay them in the balance against all the sufferings of this 
life. This use of it I have spoken to somewhat before 5 
and it is necessary it should be pressed upon all occa- 
sions. It is very probable that we shall yet suffer more 
than we have done. Those who have gone before us, 
have done so 5 it is foretold in the scripture, that if we 
will live godly in Christ Jesus, we must do so ; we 
stand in need of it, and the world is prepared to bring 
it on us. And as we must suffer, so it is necessary to 
the glory of God and our own salvation, that we 
suffer in due manner. Mere sufferings, will neither 
commend us to God, nor any way advantage our own 
souls. When Ave suffer according to the will of God, 
it is an eminent grace, gift, and privilege. Phil. i. 29. 
But many things are required hereto. It is not enough 
that men suppose themselves to suffer'for conscience' 
sake, though if we do not so, all our sufferings are in 
vain. Nor is it enough that we suffer for this or that 
way of profession in religion, which we esteem to be 
true, and according to the mind of God in opposition 
to what is not so. The glory of sufferings on these 
accounts solely, hath been much sullied in the days 
wherein we live. It is evident that persons, out of a na- 
tural courage, accompanied with deep radical persua- 
sions, and having their minds influenced with some si- 
nister ends, may undergo things hard and difficult, in 
giving testimony to what is not according to the mind 
of God. Examples we have had hereof in all ages, and 
in that wherein we live in an especial manner. See 1 
Pet, iv. 14—16. We have had enough to take off all paint 

13 



146 OF SPIRITUAL MINDEDNESS. 

and appearance of honor from them, who, in their suf- 
ferings, are deceived in what they profess. But men 
may, for the same principles, suffer for what is indeed 
according to the mind of God ; yea, may give their 
bodies to be burned therein, and yet not to his glory; 
nor their own eternal advantage. Wherefore, we 
are duly to consider all things that are requisite to 
make our sufferings acceptable to God, and honorable 
to the gospel. 

I have observed, in many, a frame of spirit with res- 
pect to sufferings, that I never saw good event of when 
it was tried to the uttermost. Boldness, confidence, a 
pretended contempt of hardships, and scorning other 
men, whom they suppose defective in these things, are 
the garment or livery they wear on this occasion. 
Such principles may carry men out in a bad cause, but 
they will never do so in a good one. Evangelical truth 
will not be honorably witnessed to, but by evangelical 
graces. Distrust of ourselves, a due apprehension of 
the nature of the evils to be undergone, and of our 
own frailty, with continual prayers to be delivered from 
them, or supported under them, and prudent care to 
avoid them without an inroad on conscience, or neglect 
of duty, are much better preparations for an entrance 
into a state of suffering. Many things belong to our 
learning aright this first and last lesson of the gospel, 
namely, of bearing the cross, or undergoing all sorts of 
sufferings for the profession of it, But they belong 
not to our present occasion. This only is that which 
we now press, as an evidence of our sincerity in our 
sufferings, and an effectual means to enable us cheer- 
fully to undergo them, which is, to have such a con- 
tinual prospect of the future state of glory, as to lay it 
in the balance against all that we may undergo. For, 



OF SPIRITUAL MINDEDNESS. 147 

(1.) To have our minds filled and possessed with 
thoughts thereof, will give us an alacrity in our entrance 
into sufferings in away of duty. Other considerations 
will offer themselves to our relief, which will quickly 
fade and disappear. They are like a cordial water, 
which gives a little relief for a season, and then leaves 
the spirits to sink beneath what they were before it was 
taken. Some relieve themselves from the consideration 
of the nature of their sufferings ; they are not so great 
but that they may conflict with them, and come off with 
safety. But there is nothing of that kind so small, 
but it will prove too hard and strong for us, unless 
we have especial assistance. Some do the same from 
their duration ; they are but for ten days or six months, 
and then they shall be free. Some from the compas- 
sion and esteem of men. These and the like conside- 
rations are apt to occur to the minds of all sorts of per- 
sons, whether they are spiritually minded or not. But 
when our minds are accustomed to thoughts of the 
glory that shall be revealed, we shall cheerfully enter- 
tain every way and path that leads thereunto, as suffer- 
ing for the truth doth in a peculiar manner. Through 
this medium we may look cheerfully and comfortably 
on the loss of name, reputation, goods, liberty, life 
itself, as " knowing in ourselves that we have better 
and more abiding comforts" to betake ourselves to. 
And we can no other way glorify God by our alacrity 
in the entrance on sufferings, than when it ariseth from 
a prospect iato, and valuation of those invisible things 
which he hath promised, as an abundant recompense 
for all we can lose in this world. 

(2.) The great aggravation of sufferings is their long 
continuance, without any rational appearance or hopes 
of relief. Many who have entered into sufferings with 



148 OF SPIRITUAL MINDEDNESS. 

much courage and resolution, have been wearied and 
worn out with their continuance. Elijah himself was 
hereby reduced to pray that God would take away his 
life, to put an end to his ministry and calamities. And 
not a few in all ages have been hereby so broken in 
their natural spirits, and so shaken in the exercise of 
faith, as that they have lost the glory of their confession, 
in seeking deliverance by sinful compliances in the denial 
of the trutho And although this maybe done out of mere 
weariness (as it is the design of Satan to wear out the 
saints of the Most High,) with reluctance of mind, and 
a love yet remaining to the truth in their hearts, yet 
hath it constantly one of these two effects. Some by 
the overwhelming sorrow that befals them on the account 
of their failure in profession, and out of a deep sense 
of their unkindness to the Lord Jesus, are stirred up 
immediately to higher acts of confession than ever 
they were before engaged in, and to an higher provo- 
cation of their adversaries, until their former troubles 
are doubled upon them, which they frequently under- 
go with great satisfaction. Instances of this nature 
occur in all histories of great persecutions. Others 
being cowed and discouraged in their profession, and 
perhaps neglected by them whose duty it was rather 
to restore them, have, by the craft of Satan, given place 
to their declensions, and become vile apostates. To 
prevent these evils arising from the duration of suffer- 
ings, without a prospect of deliverance, nothing is 
more prevalent than a constant contemplation on the 
future reward and glory. So the apostle declares it, 
Heb. xi. 35. When the mind is filled with the 
thoughts of the unseen glories of eternity, it hath in 
readiness what to lay in the balance against the long- 
est continuance and duration of sufferings, which in 



0£ SPIRITUAL MINDEDNESS* 149 

comparison thereunto at their utmost extent are but 
for a moment. 

I have insisted the longer on these things, because 
they are the peculiar object of the thoughts of them 
that are indeed spiritually minded. 



CHAPTER VIII. 



Spiritual thoughts of God himself. The opposition to 
them, and neglect of them ; with their causes, and the 
way of their prevalency. Predominant corruptions 
expelling due thoughts of God, how to be discovered, 
fyc. Thoughts of God, of what nature, and what they 
are to be accompanied with, S^c. 

I have spoken very* briefly to the first particular 
instance of the heavenly things that we are to fix our 
thoughts upon, namely, the person of Christ : and I have 
done if for the reason before mentioned, namely, that I 
intend a particular treatise on that subject, or an inqui- 
ry how we may behold the glory of Christ in this life, 
and how we shall do so to eternity. That which I have 
reserved to the last place, as to the exercise of their 
thoughts about who are spiritually minded, is that which 
is the absolute foundation and spring of all spiritual 
things, namely, God himself. He is the fountain 
whence all these things proceed, and the ocean wherein 
they issue : he is the centre and circumference where- 
in they all begin, meet, and end. So the apostle is- 
sues his profound discourse of the counsels of the di- 
vine will and mysteries of the gospel, Rom. xi. 36* 
u Of him, and through him, and to him are all things, 
to whom be glory for ever." All things arise from his 
power, and are disposed by his wisdom into a tenden- 
cy to bis glory ; " of him, and through him, and to him 

13* 



150 OF SPIRITUAL MINDEBNESS, 

are all things." Under that consideration alone are 
they to be the objects of our spiritual meditations, 
namely, as they come from him, and tend to him, All 
other things are finite and limited; but they begin and 
end in that which is immense and infinite. So God is 
all in all ; he, therefore, is, or ought to be, the only 
supreme absolute object of our thoughts and desires ; 
other things are from and for him only. Where our 
thoughts do not either immediately and directly, or me- 
diately and by just consequence, tend to, and end in 
him, they are not spiritual. 1 Pet, i. 21. 

To make way for directions how to exercise our 
thoughts on God himself, some things must be pre- 
mised concerning a sinful defect herein, with the 
causes of it. 

1. It is the great character of a man presumptuously 
and flagitiously wicked, that God is not in all his 
thoughts. Psal. x. 4. That is, he is in none of them. 
And of this want of thoughts of God there are many 
degrees ; for all wicked men are not equally forgetful 
of him. 

1. Some are under the power of atheistical thoughts : 
they deny or question, or do not avowedly acknow- 
ledge, the very being of God. This is the height of 
what the enmity of the carnal mind can rise to. To 
acknowledge God, and yet to refuse to be subject to 
his law or will, a man would think were as bad, if not 
worse, than to deny the being of God : but it is not so. 
That is a rebellion against his authority — this, an ha- 
tred to the only Fountain of all goodness, truth, and 
being $ and that because they cannot own it, but, with- 
al they must acknowledge it to be infinitely righteous, 
holy, and powerful, which would destroy all their de- 
sires and security. Such may be the person in the 



OF SPIRITUAL MINDEDNESS. .151 

Psalm, (for the words may be so read,) All his thoughts 
are, that there is no God. Howbeit the context describes 
him as one who rather despiseth his^ providence, than 
denieth his being. But such there are, whom the same 
Psalmist elsewhere brands for fools, though them- 
selves seem to suppose that wisdom was born and will 
die with them. Psal. xiv. 1, & liiL 1. 

It may be, never any age since the flood did more 
abound with open atheism, among such as pretended 
to the use and improvement of reason., than that 
wherein we live. Among the ancient civilized hea- 
then, we hear ever and anon of a person branded for an 
atheist, yet are not certain whether it was done justly 
or not : but in all nations of Europe at this day, cities, 
courts, towns, fields, armies, abound with persons who, 
if any credit may be given to what they say or do, be- 
lieve not that there is a God. And the reason hereof 
may be a little inquired into. 

Now this is no other, in general, but that men have 
decocted and wasted the light and power of the Chris- 
tian religion. It is the fullest revelation of God that 
ever he made ; it is the last that ever he will make in 
this world. If this be despised, if men rebel against 
the light of it, if they break the cords of it, and are 
senseless of its power, nothing can preserve them from 
the highest atheism that the nature of man is capable 
of. It is in vain to expect relief or preservation from 
inferior means, where the highest and most noble is re- 
jected. Keason, or the light of nature, gives eviden- 
ces to the being of God, and arguments are still well 
pleaded from them to the confusion of atheists ; 
and they were sufficient to retain men in an acknow- 
ledgment of the divine power and Godhead, who had 
no other, no higher evidences of them j but where men 



152 OF SPIRITUAL MINDEDNESS. 

have had the benefit of divine revelation, where they have 
been educated in the principles of the Christian reli- 
gion, have had some knowledge, and some profession of 
them i and have, through love of sin, and hatred of 
every thing that is truly good, rejected all convictions 
from them concerning the being, power, and rule of 
God, they will not be kept to a confession of them, by 
any considerations that the light of nature can sug- 
gest. 

There are, therefore, among others, three reasons 
why there are more atheists among them who live 
where the Christian religion is professed, and the 
power of it rejected, than among any other sort of 
men, even than there were among the heathens them- 
selves 

1. God hath designed to magnify his word above all 
his name, or all other ways of the revelation of himself 
to the children of men. Ps. cxxxviii. 2. Where, there* 
fore, this is rejected and despised, he will not give the 
honor to reason, or the light of nature, that they shall 
preserve the minds of men from any evil whatever. 
Eeason shall not have the same power and efficacy on 
the minds of men who reject the light and power of di* 
vine revelation by the word, as it hath, or may have, on 
them whose best guide it is, who never enjoyed the 
light of the gospel ; and, therefore, there is oft-times 
more common honesty among civilized heathens and 
Mahometans, than amongst degenerate Christians \ and 
from the same reason, the children of professors are 
sometimes irrecoverably profligate. It will be said^ 
many are recovered to God by afflictions, who have 
despised the word ; but it is otherwise ; never any 
were converted to God by afflictions who had rejected 
the word. Men may by afflictions be recalled to the 



OF SPIRITUAL MINDEBNESS. 153 

light of the word \ but none are immediately turned 
to God by them. As a good shepherd, when a sheep 
wanders from a flock, ancfc will not hear his call, sends 
put his dog, which stops him, and bites him ; hereon h$ 
looks about him, and hearing the call of the shepherd, 
returns again to the flock. Job. xxxiii. 19 — 25. But 
with this sort of persons it is the way of God, that 
where the principal means of the revelation of himself, 
and wherein he doth most glorify his wisdom and his 
goodness, is despised, he will not only take off the effi- 
cacy of inferior means, but judicially harden the hearts, 
and blind the eyes of men, that such means shall be of 
no use to them. See Isa. vi. 8 — 12. Acts xiii. 40, 41. 
Kom. i. 21, 28. 2 Thess. ii. 11, 12. 

2. The contempt of gospel light and the Christian 
religion, as it is supernatural, (which is the beginning of 
transgression to all atheists among us,) begets in, and 
leaves on the mind such a depraved corrupt habit, such 
a congress of all evils, that the hatred of the goodness, 
wisdom, and grace of God, can produce ; that it cannot 
but be wholly inclined to the worst of evils, as all our 
original vicious inclinations succeed immediately on 
our rejection and loss of the image of God. The best 
things corrupted, yield the worst savor, as manna stank 
and bred worms ; the knowledge of the gospel being 
rejected, stinking worms take the place of it in the 
mind, which grow into vipers and scorpions. Every 
degree of apostacy from gospel truth brings in a propor- 
tionate degree of inclination to wickedness into the 
hearts andminds of men. 2 Pet. ii. 21 : and that which 
is total to all the evils that they are capable of in this 
world. Whereas, therefore, multitudes, from their dark- 
ness, unbelief, temptation, love of sin, pride, and con- 
tempt of God, fall off from all subjection of soul and 



154* OF SPIRITUAL MINDEDNESS. 

conscience to the gospel, either notionally or practi- 
cally, deriding or despising all supernatural revela- 
tions j they are a thousand times more disposed to down- 
right atheism, than persons who never had the light or 
benefit of such revelations. Take heed of decays ; 
whatever ground the gospel loseth in our minds, sin 
possesseth itself of for its own ends. 

Let none say it is otherwise with them. Men grow 
cold and negligent in the duties of gospel worship, 
public and private, which is to reject gospel light. 
Let them say and pretend what they please, that in 
other things in their minds and conversations, it is well 
with them; indeed it is not so. Sin will, sin doth, one 
way or other, make an increase in them, proportionate 
to these decays, and will sooner or later discover itself 
so to do. And themselves, if they are not utterly har- 
dened, may greatly discover it, inwardly in their peace, 
or outwardly in their lives. 

3. Where men are resolved not to see, the greater 
the light is that shines about them, the faster they must 
close their eyes. All atheism springs from a resolu- 
tion not to see things invisible and eternal. Love of 
sin, a resolved continuance in the practice of it, the ef- 
fectual power of vicious inclinations, in opposition 
to all that is good, make it the interest of such men 
that there should be no God to call them to an account. 
For a supreme unavoidable Judge, an eternal Eewarder 
of good and evil, is inseparable from the first notion of 
a Divine Being. Whereas, therefore, the most glori- 
ous light, and uncontrollable evidence of these things 
shines forth in the scripture, men that will abide by their 
interest to love and live in sin, must close their eyes 
with all the arts and powers that they have, or else 
they will pierce into their minds to their torment. 



OF SPIRITUAL MINDEDNESS. 155 

This they do by downright atheism, which alone pre- 
tends to give them security against the light of divine 
revelation. Against all other convictions, they might 
take shelter from their fears, under less degrees of it. 

It is not, therefore, to the disparagement, but honor 
of the gospel, that so many avow themselves to be 
atheists, in those places wherein the truth of it is 
known and professed : for none can have the least in- 
clination or temptation thereto, until they have before- 
hand rejected the gospel, which immediately exposeth 
them to the worst of evils. 

Nor is there any means for the recovery of such per- 
sons. The opposition that hath been made to atheism, 
with arguments for the divine being and existence of 
God, taken from reason and natural light, in this and 
other ages, hath been of good use to cast contempt on 
the pretences of evil men, to justify themselves in their 
folly. But that they have so much as changed the minds 
of any, I much doubt. No man is under the power of 
atheistical thoughts, or can be so long^ but he that is 
ensnared into them by his desire to live securely and 
uncontrollable in sin. Such persons know it to be 
their interest, that there should be no God, and are 
willing to take shelter under the bold expressions and 
reasonings of them, who by the same means have har- 
dened and blinded their minds into such foolish 
thoughts. But the most rational arguments for the 
being of the Deity will never prove an effectual cure 
to a predominant love of, and habitual course in sin, in 
them who have resisted and rejected the means and 
motives to that end, declared in divine revelation. 
And unless the love of sin be cured in the heart, 
thoughts of the acknowledgement of God will not be 
fixed in the mind. 



156 OF SPIRITUAL MINBEDNESS. 

2. There are those of whom also it may be said, that 
God is not in all their thoughts, though they acknow- 
ledge his essence and being. For they are not practi- 
cally influenced in any thing by the notions they have 
of him. Such is the person of whom this is affirmed, 
Psal. x. 4. He is one who, through pride and profli- 
gacy, with hardness in sin, regards not God in the 
rule of the world, ver. 4, 5, 11, 13. Such is the world 
filled with at this day, as they are described, Tit. i. 16. 
" They profess that they know God, but in their works 
deny him, being abominable and disobedient, and to 
every good work reprobate *" They think, they live, 
they act in all things as if there were no God, at least as 
if they never thought of him with fear and reverence. 
And for the most part we need not seek far for evi- 
dences of their disregard of God \ the pride of their 
countenances testifies against them. Psal. x. 4. And 
if they are followed further, cursed oaths, licentious- 
ness of life, and hatred of all that is good, will confirm 
and evidence the same. Such as these may own God 
in words, may be afraid of him in dangers, may attend 
outwardly on his worship , but they think not of God 
at all in a due manner , he is not in all their thoughts. 

3. There are yet less degrees of this disregard of 
God and forgetfulness of him. Some are so filled with 
thoughts of the world, and the occasions of life, that it 
is impossible they should think of God as they ought. 
For as the love of God and the love of the world in 
prevalent degrees are inconsistent, (for if a man loveth 
this world, how dwelleth the love of God in him % ) so 
thoughts of God and of the world in the like degree, 
are inconsistent. This is the state of many, who yet 
would be esteemed spiritually minded. They are con- 



OF SPIRITUAL MINDEBNESS. 15f 

tlnuaily conversant in their minds about earthly things. 
Some things impose themselves on them under the no- 
tion of duty : they belong to their callings, they must 
be attended to. Some are suggested to their minds 
from daily occasions and occurrences. Common con- 
verse in the world engageth men into no other but 
worldly thoughts ; love and desire of earthly things, 
their enjoyment and increase, exhaust the vigor of 
their spirits all the day long. In the midst of a mul- 
titude of thoughts arising from these and the like oc- 
casions, whilst their hearts and heads are reeking with 
the steam of them, many fall immediately in their sea- 
sons to the performance of holy duties. Those times 
may suffice for thoughts of God, but notwithstanding 
such duties, what through the want of a due preparation 
for them, what through the fulness of their minds and 
affections with other things, and what through a neglect 
of exercising grace in them, it may be said compara- 
tively, that God is not in all their thoughts. 

I pray God, that this, at least as to some degrees 
of it, be riot the condition of many among us; I speak 
not now of men who visibly and openly live in sin, pro- 
fane in their principles, and profligate in their lives. 
The prayers of such persons are an abomination to the 
Lord 5 neither have they ever any thoughts of him, 
which he doth accept : but I speak of them who are 
sober in their lives, industrious in their callings, and not 
openly negligent about the outward duties of religion. 
Such men are apt to approve of themselves, and others 
also to speak well of them $ for these things are in 
themselves commendable and praise-worthy. But 
if they are traced home, it will be found, as to many of 
them, that God is not in all their thoughts as he ought 
to be. Their earthly conversation, their vain commu- 



158 OF SPIRITUAL MINDEDNESS. 

nication, with their foolish designs, do all manifest, that 
the vigor of their spirits, and the most intense contri- 
vances of their minds, are engaged in things below. 
Some refuse, transient, unmanaged thoughts, are some- 
times cast away on God, which he despiseth. 

4. Where persons do cherish secret predominant 
lusts in their hearts and lives, God is not in their 
thoughts as he ought to be. He may be, he often is, 
much in the words of such persons, but in their thoughts 
he is not, he cannot be, in a due manner. And such 
persons, no doubtj there are. Ever and anon, we hear 
of one and another whose secret lusts break forth into 
a discovery. They natter themselves for a season, but 
God oft-times so orders things in his holy providence, 
that their iniquity shall be found out to be hateful. 
Some hateful lust discovers itself to be predominant in 
them. One is drunken, another unclean, a third an op- 
pressor* Such there were found among professors 
of the gospel, and that in the best of times ; among the 
apostles, one was a traitor, a devil. Of the first profes- 
sors of Christianity, there were those, whose God was 
their belly 5 whose end was destruction, who minded 
earthly things. Phil. iii. 18, 19. Some may take ad- 
vantage at this acknowledgment, that there are such 
evils among such as are called professors. And it must 
be confessed, that great scandal is given hereby unto 
the world, casting both them that gave it, and them to 
whom it is given, under a most dreadful wo. But we 
must bear the reproach of it, as they did of old, and 
commit the issue of all things to the watchful care of 
God. However, it is good in such a season to be 
"jealous over ourselves and others, to exhort one ano- 
ther daily whilst it is called to-day, lest any be harden- 
ed through the deceitfulness of sin." See Heb. xii. 



OF SPIRITUAL MINDEDNESS. 159 

13 — 17. And because those with whom it is thus, 
cannot be spiritually minded, yet as there are some diffi- 
culties in the case, as to the predominancy of a secret 
ust or sin, I shall consider it somewhat more dis- 
inctly. 

1. We must distinguish between a time of tempta- 
;ion in some, and the ordinary state of mind and affec- 
ions in others. There may be a season, wherein God, 
n his holy wise orderings of all things towards us, and 
or his own gldry, in his holy, blessed ends, may suffer 
i lust or corruption to break loose in the heart, to 
strive, tempt, suggest, and tumultuate, to the great 
rouble and disquietude of the mind and conscience. 
Neither can it be denied, but that falling in conjunction 
vith some vigorous temptation, it may proceed so far 
is to surprise the person in whom it is, into actual sin, 
;o his defilement and amazement. In this case no man 
can say " he is tempted of God, for God tempteth no 
nan," but every man is " tempted of his own lust, and 
mticed." But yet temptations, of what sort soever 
they be, so far as they are afflictive, corrective, or pe- 
nal, are ordered and disposed by God himself. For 
there is no evil of that nature, and he hath not done it. 
And where he will have the power of any corruption 
to be afflictive in any instance, two things may safely 
be ascribed to him. 

1. He withholds the supplies of that grace, whereby 
it might be effectually mortified and subdued. He can 
give in a sufficiency of efficacious grace, to repel any 
temptation, to subdue any or all our lusts and sins. 
For he can and doth work in us to will and to do, ac- 
cording to his pleasure. Ordinarily he doth so in them 
that believe ; so that although their lusts may rebel 
and war, they cannot defile or prevail. But to the 



160 OF SPIRITUAL MINDEDNESS, 

continual supplies of this actual prevailing grace, lie is 
not obliged. When it may have a tendency to his 
holy ends, he may, and doth, withhold it. When it 
may be, a proud soul is to be humbled, a careless soul 
to be awakened, an unthankful soul to be convinced 
and rebuked, a backsliding soul to be recovered, a fro- 
ward, selfish, passionate soul to be broken and meek- 
ened, he can leave them for a season to the sore exer- 
cise of a prevalent corruption, which, under his holy 
guidance, shall contribute greatly to his blessed ends. 
It was so in the temptation of Paul, 2 Cor. xi. 7^ — 9. 
If a man, through disorder and excesses, is contracting 
any habitual distempers of body, which gradually and 
insensibly tend to his death \ it may be an advantage 
to be cast into a violent fever, which threatens imme- 
diately to take away his life. For he will hereby be 
thoroughly awakened to the consideration of his dan- 
ger, and not only labor to be freed from his fever, but 
also for the future to watch against those disorders and 
excesses which cast him into that condition. And 
sometimes a loose, careless soul, that walks in a secure 
formal profession, contracts many spiritual diseases, 
which tend to death and ruin. No arguments or con- 
siderations can prevail with him, to awaken himself, to 
shake himself out of the dust, and to betake himself to 
a more diligent and humble walking before God. In 
ithis state, it may be, through the permission of God, 
he is surprised into some open, actual sin. Hereon, 
through the vigorous actings of an enlightened con- 
science, and the stirrings of any sparks of grace which 
yet remain, he is amazed, terrified, and stirs up himself 
to seek after deliverance. 

% God may, and doth, in his providence, " adminis- 
ter objects and occasions of men's lusts," for their 



OF SPIRITUAL MINDEDNESS. 161 

trial. He will place them in such relations, in such 
circumstances, as shall be apt to provoke their affec- 
tions, passions, desires, and inclinations, to those ob- 
jects that are suited to them. 

In this state, any lust will quickly get such power in 
the mind and affections, as to manage continual solici- 
tations to sin. It will not only dispose the affections 
towards it, but multiply thoughts about it, and darken 
the mind as to those considerations which ouorht to 
prevail to its mortification. In this condition it is hard 
to conceive how God should be in the thoughts of men 
in a due manner. However, this state is very different 
from the habitual prevalency of any secret sin or cor- 
ruption, in the ordinary course of men's walking in the 
world, and therefore I do not directly intend it. 

If any one shall inquire how we know this differ- 
ence, namely, that which is between the " occasional 
prevalency of any lust or corruption in conjunction 
with a temptation," and " the power of sin in any in- 
stance habitually and constantly complied with, or in- 
dulged in the mind :" I answer : 

1. It is no great matter whether we are able to dis- 
tinguish between them or not. For the end why God 
suffers any corruption to be such a snare and tempta- 
tion, such a thorn and brier, is to awaken the souls of 
men out of their security, and to humble them for their 
pride and negligence. The more severe are their ap- 
prehensions concerning it, the more effectual it will be 
to this end and purpose. It is good, it may be, that 
the soul should apprehend more of what is sinful in it, 
as it is a corruption, than of what is afflictive in it, as 
it is a temptation. For if it be conceived as a predo- 
minant lust, if there be any spark of grace remaining 

in the soul, it will not rest until in some measure it be 

14* 



J62 OF SPIRITUAL MINDEDNESS. 

subdued. It will also immediately put it upon a dili- 
gent search into itself, which will issue in deep self- 
abasement, the principal end designed. But, 

2. For the relief of them that may be perplexed in 
their minds, about their state and condition, I say, there 
is an apparent difference between these things. A lust 
or corruption arising up or breaking forth into a violent 
temptation, is the continual burthen, grief, and afflic- 
tion of the soul wherein it is. And as the temptation 
for the most part which befals such a person, will give 
him no rest from its reiterated solicitations \ so he will 
give the temptation no rest, but will be continually 
conflicting with it, and contending against it. It fills 
the soul with an amazement at itself, and continual 
self-abhorrency, that any such seeds of filth and folly 
should be yet remaining in it. "W ith them in whom 
any sin is ordinarily prevalent, it is otherwise. Ac- 
cording to their light and renewed occasional convic- 
tions, they have trouble about it \ they cannot but have 
so, unless their consciences are utterly seared. But 
this trouble respects principally, if not solely, its guilt 
and effects. They know not what may ensue on their 
compliance with it, in this world and another. Beyond 
this they like it well enough, and are not willing to 
part with it. It is of this latter sort of persons of 
whom we speak at present. 

3. We must distinguish between the perplexing soli- 
citation of any lust, and the conquering predominancy 
of it The evil that is present with us, will be solicit- 
ing and pressing to sin of its own accord, even where 
there is no such especial temptation, as that spoken of 
before. So is the case stated, so are the nature and 
operations of it described, Rom. i. Gal. v. And some- 
times an especial, particular lust, may be so warmed 



OF SPIRITUAL MINDEDNESS. 163 

and fomented by men's constitutions within, or be so 
exposed to provoking, exciting occasions without, as 
to bring perpetual trouble on the mind. Yet this may- 
be where no sin hath the predominancy inquired after. 
And the difference between the perplexing solicitation 
of any corruption to sin, and the conquering prevalency 
of it, lies in this ; that under the former, the thoughts, 
contrivances, and actings of the mind, are generally 
disposed and inclined to an opposition to it, and a con- 
flict with it, how it may be obviated, defeated, destroy- 
ed 5 how an absolute victory may be obtained against 
it. Yea, death itself is sweet to such persons under 
this notion, as it is that which will deliver them from 
the perplexing power of their corruptions; so is the 
state of such a soul at large represented, Rom. vii. In 
the other case, namely, of its predominancy, it dispo- 
seth the thoughts actually for the most part, to make 
provision for the flesh, and to fulfil it in the lusts there- 
of. It fills the mind with pleasing contemplations of 
its object, and puts it on contrivances for satisfaction. 
Yea, part of the bitterness of death to such persons, is, 
that it will make an everlasting separation between 
them and the satisfaction they have received in their 
lusts. It is bitter in the thoughts of it to a worldly 
minded man, because it will take him from all his en- 
joyments, his wealth, profits, and advantages. It is so 
to the sensual person, as that which finally determines 
all his pleasures. 

3. There is a difference iit the degrees of such a 
predominant corruption. In some, it taints the affec- 
tions, vitiates the thoughts, and works over the will to 
acts of a secret complacency in sin, but proceeds no 
further. The whole mind may be vitiated by it, and 
rendered, in the multitude of its thoughts, vain, sen- 



164 OF SPIRITUAL MINDEDNESS". 

sual, or worldly, according as is the nature of the pre- 
vailing corruption. Y»t here God puts bounds to the 
raging of some men's corruptions, and says to their 
proud waves, "thus far shall ye proceed, and no fur- 
ther." He either lays a restraint on their minds, that 
when lust hath fully conceived, it shall not bring forth 
sin, or he sets an hedge before them in his providence, 
that they shall not be able, in their circumstances, to 
find their way unto what perhaps they do most earnestly 
desire. A woful life it is that such persons lead. 
They are continually tortured between their corrup- 
tions and convictions, or the love of sin, and fear of the 
event. With others it pursues its course into outward 
actual sins, which in some are discovered in this world, 
in others they are not : for " some men's sins go be- 
fore them unto judgment, and some follow after." 
Some fall into sin upon surprisal, from a concurrence 
of temptation with corruption and opportunities ; some 
habituate themselves to a course in sin ; though in 
many it be not discovered, in some it is. But among 
those who have received any spiritual light, and made 
profession of religion thereon, this seldom falls out, 
but from the great displeasure of God. For when men 
have long given way unto the prevalency of sin in their 
affections, inclinations, and thoughts, and God hath 
set many a hedge before them, to put bounds to their 
inclinations, and to shut up the womb of sin ; some- 
times by afflictions, sometimes by fears and dangers, 
sometimes by the word ; and yet the bent of their spi- 
rits is toward their sin; God takes off his hand of re- 
straint, removes his hinderances, and " gives them up 
to their own hearts' lusts, to do the things that are not 
convenient." All things hereon suit their desires, and 
they rush into actual sins and follies, setting their feet 



OF SPIRITUAL MINDEDNESS. 



165 



in the paths that go down to the chambers of death. 
The uncontrollable power of sin in such persons, and 
the greatness of God's displeasure against them, make 
their condition most deplorable. 

Those that are in this state, of either sort, the for- 
mer or the latter, are remote from being spiritually 
minded, nor is God in all their thoughts, as he ought 
to be. For, 

1. They will not so think and meditate on God, 
Their delight is turned another way. Their affections, 
which are the spring of their thoughts, which feed them 
continually, cleave unto the things which are most ad- 
verse to him. Love of sin is gotten to be the spring 
in them, and the whole stream of the thoughts which 
they choose and delight m, is towards the pleasures of 
it. If any thoughts of God come in, as a faint tide for 
a few minutes, and drive back the other stream, they 
are quickly repelled and carried away with the strong 
current of those which proceed from their powerful 
inclinations. Yet may such persons abide in the " per- 
formance of outward holy duties," or attendance to 
them. Pride of, or satisfaction in, their gifts, may give 
them delight in their own performances, and something 
in those of others, they may be exceedingly pleased 
with; as it is expressly affirmed, Ezek. xxxiii. 31, 32. 
But in these things they have no immediate real 
thoughts of God, none that they delight in, none that 
they seek to stir up in themselves, and those which 
impose themselves on them they reject. 

2. As they will not, so they dare not, think of God. 
They will not, because of the power of their lusts \ they 
dare not, because of their guilt. No sooner should 
they begin to think of him in good earnest, but their 
sin would lose all its desirable forms and appearances, 



166 OF SPIRITUAL MINDEDNESS. 

and represent itself in the horror of guilt alone. And 
in that condition all the properties of the divine nature 
are suited to increase the dread and terror of the sin 
ner. Adam had heard God's voice before with delight 
and satisfaction ; but on the hearing of the same voice 
after he had sinned, he hid himself, and cried that he 
was afraid. There is a way for men to think of God 
with the guilt of sin upon them, which they intend to 
forsake 5 but none for any to do it with the guilt of sin 
which they resolve to continue in. Wherefore, of all 
these sorts of persons it may be said, that God is not 
in all their thoughts, and therefore are they far enough 
from being spiritually minded. For unless we have 
many thoughts of God, we cannot be so. Yea, more- 
over, there are two things required to those thoughts 
which we have of God, that they may be an evidence 
of our being so. 

1. That we take delight in them. Psalm xxx. 4. 
;" Sing unto the Lord, O ye saints of his, and give 
thanks at the remembrance of his holiness." The re- 
membrance of God delighteth and refresheth the hearts 
of his saints, and stirs them up to thankfulness. 

1. They rejoice in what God is in himself. What- 
ever is good, amiable, or desirable; whatever is holy, 
just, and powerful 5 whatever is gracious, wise, and mer- 
ciful ; and all that is so, they see and apprehend in 
God. That God is what he is, is the matter of their 
chiefest joy. Whatever befalls them in this world, 
whatever troubles and disquietment they are exercised 
with, the remembrance of God is a satisfactory refresh- 
ment to them. For therein they behold all that is good 
and excellent, the infinite centre of all perfections. 
Wicked men would have God to be any thing but what 
he is. Nothing that God is, really and truly, pleaseth 



OF SPIRITUAL MINDEDNESS. 167 

them. Whefore they either frame false notions of him in 
their minds, as Ps. 1. 21 ; or they think not of him at all, 
at least as they ought, unless sometimes they tremble at 
his anger and power. Some benefit they suppose may 
be had, by what he can do, but how there can be any 
delight in what he is, they know not. Yea, all their 
trouble ariseth from hence, that he is what he is. It 
would be a relief to them, if they could make any abate- 
ment- of his power, his holiness, his righteousness, his 
omnipresence ; but his saints, as the Psalmist speaks, 
" give thanks at the remembrance of his holiness." 

And when we can delight in the thoughts of what 
God is in himself, of his infinite excellencies and per- 
fections, it gives us a threefold evidence of our being 
spiritually minded. ( 1.) In that it is such an evi- 
dence that we have a gracious interest in those excel- 
lencies and perfections, whereon we can say with re- 
joicing in ourselves, this God, thus holy, thus power- 
ful, thus just, good, and gracious, " is our God; and he 
will be our guide unto death." So the Psalmist, under 
the consideration of his own frailty, and apprehensions 
of death in the midst of his years, comforts and re- 
freshes himself with the thoughts of " God's eternity 
and immutability," with his interest in them, Ps. cii. 
23 — 28. And God himself proposeth to us his infinite 
immutability, as the ground whereon we may expect 
safety and deliverance, Mai. iii. 6. When we can thus 
think of God, and what he is, with delight, it is, I say, 
an evidence, that we have a gracious covenant-interest, 
even in what God is in himself : which none have but 
those who are spiritually minded. 

2. It is an evidence that the image of God is begun 
to be wrought in our own souls ; and we approve of, 
and rejoice in it, more than in all other things what- 



168 OF SPIRITUAL MINDEBNESS. 

ever. Whatever notions men may have of the divine 
goodness, holiness, righteousness, and purity, they are 
all hut barren, jejune, and fruitless, unless there he a 
similitude and conformity to them wrought in their 
minds and souls. Without this they cannot rejoice in 
the thoughts and remembrance of the divine excellen- 
cies. Wherefore, when we can do so, when such me- 
ditations of God are sweet to us, it is an evidence that 
we have some experience in ourselves of the excellen- 
cy of the image of those perfections, and that we re- 
joice in them above all things in this world. 

3. They are so also, in that they are manifest, that 
we discern and judge that our "eternal blessedness 
doth consist in the full manifestation, and our en- 
joyment of God in what he is, and of all his divine ex- 
cellencies." This men for the most part take for 
granted 5 but how it should be so, they know not. 
They understand it in some measure, whose hearts are 
here deeply affected with delight in them ; they are 
able to believe that the manifestation and enjoyment of 
the divine excellencies will give eternal rest, satisfac- 
tion, and complacency to their souls. No wicked man 
can look upon it otherwise than a torment, to abide for 
ever with eternal holiness, Isa. xxxiii. 14. And we 
ourselves can have no present prospect into the ful- 
ness of future glory, when God shall be all in all, but 
through the delight and satisfaction which we have 
here in contemplation of what he is in himself, as the 
centre of all divine perfections. 

I would, therefore, press this unknown, this neglect- 
ed duty, on the minds of those of us in an especial 
manner, who are visibly drawing nigh to eternity. The 
days are coming, wherein what God is in himself, that 
is, as manifest and exerted in Christ, shall alone be (as 



OF SPIRITUAL MINDEDNESS. 169 

we hope) the eternal blessedness and reward of our 
souls. Is it possible that any thing should be more ne- 
cessary for us, more useful to us, than to be exercised 
in such thoughts and contemplations 1 The benefits 
we may have hereby are not to be reckoned, some of 
them only may be named. As (1.) We shall have 
the best trial of ourselves, how our hearts really stand 
affected towards God. For if, upon examination, we 
find ourselves not really to delight and rejoice in God, 
for what he is in himself, and that all perfections are 
eternally resident in him, how dwelleth the love of God 
in us % But if we can truly rejoice at the remem- 
brance of his holiness, in the thoughts of what he is, 
our hearts are upright with him. ( 2.) This is that 
which will effectually take off our thoughts and affec- 
tions from things here below. One spiritual view of 
the divine goodness, beauty, and holiness, will have 
more efficacy to raise the heart to a contempt of all 
earthly things, than any other evidences whatever. 
( 3.) It will increase the grace of being heavenly mind- 
ed in us, on the grounds before declared. ( 4.) It is 
the best, I had almost said, it is the only preparation, 
for the future full enjoyment of God. This will gra- 
dually lead us into his presence, take away all fears of 
death, increase our longing after eternal rest, and even 
make us groan to be unclothed. Let us not then 
cease laboring with our hearts, until, through grace, 
we have a spiritually sensible delight and joy in the re- 
membrances and thoughts of what God is in himself. 

2. In thoughts of God, his saints rejoice at the " re- 
membrance of what he is, and what he will be to them." 
Herein have they regard to all the holy relations that 
he hath taken on himself towards them, with all the ef- 
fects of his covenant in Christ Jesus. To that purpose 

15 



170 OF SPIRITUAL MINDEDNESS. 

were some of the last words of David, 2 Sam. xxiii. 5* 
"Although my house be not so with God, yet he hath 
made with me an everlasting covenant, ordered in all 
things, and sure this is all my salvation and all my de- 
sire*" In the prospect he had of all the distresses that 
were to befall his family, he triumphantly rejoiceth in 
the everlasting covenant that God hath made with him. 
In these thoughts his saints take delight, they are 
sweet to them and full of refreshment. " Their medi- 
tations of him are sweet, they are glad in the Lord." 
Psal, civ. 34. Thus it is with them that are truly spi- 
ritually minded. They not only think much of God but 
they take delight in these thoughts ; they are sweet to 
them ; and not only so, but they have no solid joy nor 
delight, but in their thoughts of God, which therefore 
they retreat to continually. They do so especially on 
great occasions, which of themselves are apt to divert 
them from them. As, suppose a man hath received a 
signal mercy, with the matter whereof he is exceed- 
ingly affected and delighted. The minds of some men 
are apt on such occasions, to be " filled with thoughts 
of what they have received^" and their affections 
to be wholly taken up with it. But he who is spirit- 
ually minded, will immediately retreat to thoughts of 
Gocl, placing his delight and taking up his satisfaction 
in him. And so, on the other side, great distresses, 
prevalent sorrows, strong pains, violent distempers, are 
apt of themselves to take up and exercise all the 
thoughts of men about them. But those who are spi- 
ritually minded, will in and under them all, continually 
betake themselves to thoughts of God, wherein they 
find relief and refreshment against all that they feel or 
fear. In every state, their principal joy is in the re- 
membrance of his holiness. 



OF SPIRITUAL MINDEDNESS. 171 

2. " That they may be accompained with godly fear 
and reverence." These are required of us, in all 
wherein we have to do with God, Heb. xii. 28, 29. 
And as the scripture doth not more abound with pre- 
cepts to any duty, so the nature of God and our own, 
with the infinite distance between them, make it indis- 
pensably necessary, even in the light of the natural 
conscience. Infinite greatness, infinite holiness, infinite 
power, all which God is, command the uttermost re- 
verential fear that our natures are capable of. The 
want hereof is the spring of innumerable evils, yea, in- 
deed, of all that is so. Hence are blasphemous abuses 
of the holy name of God, in cursed oaths and execra- 
tions j hence it is taken in vain, in ordinary exclama- 
tions ; hence is all formality in religion. 

It is the spiritual mind alone that can reconcile those 
things which are prescribed us as our duty towards 
God. To delight and rejoice in him always, to tri- 
umph in the remembrance of him, to draw nigh to him 
with boldness and confidence, are on the one hand pre- 
scribed to us ; and on the other it is so, that we fear 
and tremble before him, that we " fear that great and 
dreadful name, the Lord our God ;" that we have 
grace to serve him with reverence and godly fear, be- 
cause he is a consuming fire. These things carnal rea- 
son can comprehend no consistency in ; what it is 
afraid of, it cannot delight in ] and what it delights in, 
it will not long fear. But the consideration of faith 
( concerning what God is in himself, and what he will 
be to us) gives these different graces their distinct 
operations, and a blessed reconciliation in our souls. 
Wherefore all our thoughts of God ought to be accom- 
panied with an holy awe and reverence, from a due 
sense of his greatness, holiness, and power. Two 



172 07 SPIRITUAL MINDEDNESS. 

things will utterly vitiate all thoughts of God, and ren- 
der them useless to us. 

(1.) Vain curiosity. (2.) Carnal boldness. It is un- 
imaginable how the subtle disquisitions and disputes of 
men, about the nature, properties, and counsels of God, 
have corrupted, rendered sapless and useless by vain cu- 
riosity, and striving for an artificial accuracy, in ex-> 
pression of men's apprehensions. When the wits and 
minds of men are engaged in such thoughts, ' God is 
not in all their thoughts,' even when all their thoughts 
are concerning him. When once men are got into 
their £ metaphysical curiosities, and logical niceties,' 
in their contemplations about God and his divine pro- 
perties, they bid farewell, for the most part, to all godly 
fear and reverence. Others are under the power of car- 
nal boldness, that they think of God with no other re- 
spect,than if they thought of worms of the earth like 
themselves. There is no holy awfulness upon their 
minds and souls in the mention of his name. By these 
things may our thoughts of God be so vitiated, that the 
heart in them shall not be affected with a reverence of 
him nor any evidence be given that we are spiritually 
minded. 

It is this holy reverence that is the means of bringing 
sanctifying virtue into our souls, from God, upon our 
thoughts of him. None that think of God with a due 
reverence, but he shall be sensible of advantage by it. 
Hereby clo we sanctify God in our access to him, 
and when we do so, he will sanctify and purify our 
hearts by those very thoughts in which we draw nigh 
to him. 

We may have many sudden, occasional, transient 
thoughts of God, that are not introduced in our minds 
by a preceding reverential fear. But if they leave not 



OF SPIRITUAL MINDEDNESS. 178 

that fear on our hearts, in proportion to their contin- 
uance with us, they are of no value, but will insensibly 
habituate us to a common bold frame of spirit, which 
he despises. 

So it is in the case of thoughts of a contrary nature. 
Thoughts of sin, of sinful objects, may arise in our 
minds from the remainders of corruption; or be oc- 
casioned by the temptations and suggestions of Satan 5 
if these are immediately rejected and cast out of us, the 
soul is not more prejudiced by their entrance, than it 
is advantaged by their rejection, through the power of 
grace. But if they make frequent returns into the 
minds of men, or make any abode or continuance in 
their soliciting of the affections, they greatly defile the 
mind and conscience, disposing the person to the fur- 
ther entertainment of them. So, if our occasional 
thoughts of God do immediately leave us, and pass 
away without much affecting our minds ; we shall have 
little or no benefit by them. But if by their frequent 
visits, and some continuance with us, they dispose our 
souls to an holy reverence of God, they are blessed 
means of promoting our sanctification. Without this, 
I say, there may be thoughts of God to no advantage 
of the soul. 

There is implanted in our nature such a sense of a 
divine power and presence, as that, on all sudden occa- 
sions and surprisals, it will act itself according to that 
sense and apprehension, vox naturce clamantis ad Dom- 
inum naturce : a voice in nature itself, upon any thing 
that is suddenly too hard for it, which cries out imme- 
diately to the God of nature. So men, on such occa- 
sions, without any consideration, are surprised into a 
calling on the name of God, and crying to him. And 

from the same natural apprehension it is, that wicked 

15* 



174 OF SPIRITUAL MINDEDNESS. 

and profane persons will break forth on all occasions 
into cursed swearing by his name. So men in such 
ways have thoughts of God, without either reverence 
or godly fear, without giving any glory to him, and 
for the most part for their own disadvantage. Such 
are all thoughts of God that are not accompanied with 
holy fear and reverence. 

There is scarce any duty that ought at present to be 
more pressed on the consciences of men, than this of 
keeping up a constant holy reverence of God in all 
wherein they have to do with him, both in private and 
public, in their inward thoughts and outward commu- 
nication. Formality hath so prevailed in religion, and 
that under the most effectual means of its suppression, 
that very many manifest, that they have little or no 
reverence of God, in the most solemn duties of his 
worship ; and less it may be in their secret thoughts. 
Some ways that have been found out to keep up a 
pretence and appearance of it, have been, and are, 
destructive to it. 

But herein consists the very life of religion. The 
fear of God is, in the Old Testament, the usual ex- 
pression of all the due respect of our souls to him ; 
and that because where that is not in exercise, nothing 
is accepted with him. And thence the whole of our 
wisdom is said to consist therein, and if it be not in a 
prevalent exercise in all wherein we have to do with 
him immediately, all our duties are utterly lost as to 
the ends of his glory, and the spiritual advantage of 
©ur own souls* 



OF SPIRITUAL MINDEDNESS. l7§ 



CHAPTER IX. 

What of God or in God we are to think and meditate 
upon. His being ; reasons of it ; oppositions to it ; 
the way of their conquest. Thoughts of the omnipre- 
sence and omniscience of God, peculiarly necessary. 
The reasons hereof As also of his omnipotency. — - 
The use and benefit of such thoughts. 

These things mentioned have been premised in ge- 
neral, as to the nature, manner, and way of exercise of 
our thoughts on God. That which remains, is to give 
some particular instances of what we are to think 
upon in an especial manner 5 and what we are conver- 
sant with in our thoughts, if so be we are spiritually 
minded. And I shall not insist at present on the 
things which concern his grace and love in Christ Je- 
sus, which belong to another head, but on those which 
have an immediate respect to the divine nature itself^ 
and its holy essential properties. 

1. The abounding of atheism, both notional and 
practical. The reasons of it have been given before, 
and the matter of fact is evident to any ordinary ob- 
servation. And on two accounts with respect hereto 
we ought to abound with thoughts of faith concerning 
the being of God. (1.) An especial testimony is re- 
quired in us, in opposition to this effect of hell. He, 
therefore, who is spiritually minded, cannot but have 
many thoughts of the being of God, thereby giving 
glory to him. Isa. xliii. 9 — 12. c Let all the nations be 
gathered together, and let the people be assembled * 
who among them can declare this, and show us forrrief 
things 1 let them bring forth their witnesses, and be 
justified ; or let them hear and say, it is truth. Ye 



176 OF SPIRITUAL MINDEDNESS, 

are my witnesses, saith the Lord, and my servant, 
whom I have chosen, that ye may know and believe 
me, and understand that I am he : before me there was 
no God formed, neither shall there be after me. I, 
even I, am the Lord, and beside me there is no Sa- 
viour. I have declared, and have saved, and I have 
showed when there was no strange God among you : 
therefore ye are my witnesses, saith the Lord, that I 
am God.' Chap. xliv. 8. ' Fear ye not, neither be 
afraid : have I not told thee from that time, and have 
declared it, ye are even my witnesses. Is there a God 
beside me 1 Yea, there is no God : I know not any.' 
(2.) Those atheistical impieties, principles, and prac- 
tices, which abound amongst us, are grievous provoca- 
tions to all pious souls. Without frequent retreat to 
thoughts of the being of God, there is no relief nor 
refreshment to be had under them. Such was the case 
of Noah in the old world, and of Lot in Sodom, which 
rendered their graces illustrious. 

2. Because of the unaccountable confusion that 
all things are filled with at this day of the world. 
Whatever in former times hath been a temptation in 
human affairs to any of the people of God, abounds 
at this day. Never had men, profane and profligate, 
greater outward appearances to strengthen them in 
their atheism, nor those that are godly, greater trials 
for their faith, with respect to the visible state of things 
in the world. The Psalmist of old, on such an occa- 
sion, was almost surprised into unbelieving complaints, 
Ps. Ixxiii. 2 — 4, &c, and such surprisals may now also 
befall us, that we may be ready to say with him, c ver- 
ily I have cleansed my heart in vain, and wanhed my 
hands in innocency ; for all the day long havo I been 
plagued, and chastened every morning.' Hen^e, when 



OF SPIRITUAL MINDEDNESS. 177 

the prophet Habakkuk was exercised with thoughts 
about such a state of things as is at this day in the 
world, which he declares, chap, i, 6 — 12, he lays the 
foundation of his consideration in the fresh exercise 
of faith on the being and properties of God, v. 12, 13. 
And David makes that his retreat on the like occasion. 
Ps. xi. 3—5. 

In such a season as this is, upon both the accounts 
mentioned, those who are spiritually minded will much 
exercise their thoughts about the being and existence 
of God. They will say within themselves, c verily 
there is a reward for the righteous $ verily he is a God 
who judgeth in the earth.' Hence will follow such ap- 
prehensions of the immensity of his nature, of his 
eternal power, and infinite wisdom, of his absolute 
sovereignty, as will hold their souls firm and steadfast 
in the highest storms of temptation that may befall 
them. 

Yet there are two things that the weaker sort of be- 
lievers may be exercised with, in their thoughts of the 
divine being and existence, which may occasion them 
some trouble. 

1. Satan, knowing the weakness of our minds in 
the immediate contemplation of things infinite and in- 
comprehensible, will sometimes take advantage to in- 
sinuate blasphemous imaginations, in opposition to 
what we would fix upon and relieve ourselves with. 
He will take that very time, trusting to our weakness, 
and his own methods of subtilty, to suggest his temp- 
tations of atheism, by ensnaring inquiries, when we go 
about to refresh our souls with thoughts of divine be- 
ing and excellencies. ' But is there a God indeed % 
How do you know that there is a God % and may it not 
be otherwise V will be his language to our minds 3 for, 



178 OF SPIRITUAL MINDEDNESS. 

from his first temptation, by way of an ensnaring 
question, • yea, and hath God said it, ye shall not eat 
of every tree of the garden 1' he still proceeds much 
in the same methods. So he did with our Saviour him- 
self, if thou be the Son of God. Is there a God % 
How if there should be none 1 In such a case the 
rule is given us by the apostle : i above all, take the 
shield of faith, whereby ye shall be able to quench 
all the fiery darts of the wicked.' Eph. vi. 16, ' ton 
ponerou^ of the wicked one, that is, the devil. And 
two ways will faith act itself on this occasion. 

(1.) By a speedy rejection of such diabolical sug- 
gestions with detestation. So did our Saviour in a 
case not unlike it, Get thee behind me, Satan. Where- 
fore if any such thoughts are suggested, or seem to 
arise in our minds, know assuredly that they are no 
less immediately from the devil, than if he personally 
stood before you, and visibly appeared to you \ if he 
did so, there is none of you but would arm yourselves 
with an utter defiance of what he should offer to you. 
It is no less necessary on this occasion, when you may 
feel him, though you see him not. Suffer not his fiery 
darts to abide one moment with you ,* reject them with 
indignation ; and strengthen your rejection with some 
pertinent text of scripture, as our Saviour did. If a 
man have a grenado or a fire-ball cast into his clothes 
by his enemy, he doth not consider whether it will 
burn or not, but immediately shakes it off from him. 
Deal no otherwise with these fiery darts, lest by their 
abode with you they inflame your imagination to 
greater disturbance. 

(2.) In case they utterly depart not upon this en- 
deavor for their exclusion and casting out, return im- 
mediately, without further dispute, to your own expe- 



OF SPIRITUAL MINDEDNESS. 179 

rience. When the devil hath asked you the question, 
i£ you answer him, you will be ensnared 5 but if there- 
on you ask yourselves the question, and apply your- 
selves to your own experience for an answer to it, 
you will frustrate all his designs. 

There are arguments to be taken, as was said, from 
the light of nature, and reason in its proper exercise, 
sufficient to defeat all objections of that kind. But 
these are not our proper weapons in case of our own 
temptation, which alone is now under consideration. 
It requires longer and more sedate reasonings, than 
such a state will admit of; nor is it a sanctified medi- 
um "or our relief. 

It is what is suited to suggestions on the occasion 
of our meditations that we inquire after. In them we 
are not to argue on such principles, but to take the 
shield of faith to quench these fiery darts. And if 
on such occasions Satan can divert us into long dis- 
putes about the being of God, he hath his end, by car- 
rying us off from the meditation on him which we de- 
signed, and after a while he will prevail to make it a 
common road and trade, that no sooner shall we begin 
to think of God, but immediately we must dispute 
about his being. 

Therefore the way in this case for him who is re- 
ally a believer, is to retreat immediately to his own 
experience, which will pour shame and contempt on 
the suggestions of Satan. There is no believer who 
hath knowledge and time to exercise the wisdom of 
faith in the consideration of himself and of God's 
dealings with him, but hath a witness in himself of his 
eternal power and Godhead, as also of those other 
perfections of his nature, which he is pleased to mani- 
fest and glorify by Jesus Christ. Wherefore, on this 



180 OF SPIRITUAL MINDEDNESSi 

suggestion of Satan, that there is no God, he will be 
able to say, that he might better tell me that I do not 
live nor breathe ; that I am not fed by my meat, nor 
warmed by my clothes ; that I know not myself nor 
any thing else : for I have spiritual sense and experi- 
ence to the contrary ; like him of old, who, when a 
cunning sophister would prove to him by syllogisms, 
that there was no such thing as motion, gave no an- 
swer to his arguments, but rose up and walked. How 
often, will he say, have I had experience of the pow- 
er and presence of God in prayer 5 as though I had 
not only heard of him by the hearing of the ear, but 
also seen him by the seeing of the eye ? How often 
hath he put forth his power and grace in me by his 
spirit and his word, with an uncontrollable evidence of 
being, goodness, love and grace 1 How often hath he 
refreshed my conscience with the sense of the pardon 
of sin, speaking that peace to my soul, which all the 
world could not communicate to me 1 In how many 
afflictions, dangers, troubles, hath he been a present 
help and relief 1 What sensible emanations of life and 
power from him have I obtained in meditation on his 
grace and glory 1 He who had been blind, answered 
the Pharisees to their ensnaring captious questions ; 
be it what it will, one thing I know, that whereas I was 
blind, now I see. Whatever, saith such a soul, be in 
this temptation of Satan, one thing I know full well, 
that whereas I was dead, I am alive, whereas I was 
blind, now I see, and that by an effect of divine 
power* 

This shield of faith, managed in the hand of experi- 
ence, will quench the fiery darts of Satan ; and he will 
fall under a double defeat. (1.) His temptation will 
be repelled by the proper way of resistance, whereon 



OF SPIRITUAL MINDEDNESS. 181 

he will not only desist in his attempt, but even fly from 
you. Resist the devil, saith the apostle, and he will 
fly from you. He will not only depart and cease to 
trouble you, but will depart as one defeated and con- 
founded. And it is for want of this resistance, lively 
made use of, that many hang so long in the briers of 
this temptation. (2.) Recalling the experiences we 
have had of God, will lead us to the exercise of all 
kinds of graces, which is the greatest disappointment 
of our adversary. 

(2.) In thoughts of the divine being and existence, 
we are apt to be at a loss, to be as it were overwhelm- 
ed in our minds, because the object is too great and 
glorious for us to contemplate on. Eternity and im- 
mensity, every thing under the notion of infinite, take 
off the mind from its distinct actings, and reduces it 
as it were to nothing. Hereon in some, not able to 
abide in the strict reasons of things, vain and foolish 
imaginations are apt to arise, and inquiries how can 
these things be, which we cannot comprehend. Oth- 
ers are utterly at a loss, and turn away their thoughts 
from them, as they would do their eyes from the bright 
beams of the sun. Two things are advisable in this 
case. 

1. That we betake ourselves to an holy admiration 
of what we cannot comprehend. In these things we 
cannot see God and live ; nay, in life eternal itself, 
they are not absolutely to be comprehended, only what 
is infinite can fully comprehend what is so. Here they 
are the objects of faith- and worship : in them we may 
find rest and satisfaction, when inquiries and reason- 
ings will disquiet us, and it may be, overwhelm us. 
Infinite glory forbids us any near approach, but only by 

faith. The soul thereby bowing itself to God's adora- 

16 



182 OF SPIRITUAL MINDEDNESS. 

ble greatness, and incomprehensible perfections ; find- 
ing ourselves to be nothing, and God to be all, will 
give us rest and peace in these things, Rom. xi. 33 — 
36. We have but unsteady thoughts of the greatness 
of the world, and all the nations and inhabitants of it, 
yet are it and these but as c the dust of the balance 
and the drop of the bucket, as vanity, as nothing, 5 
compared with God : what then can our thoughts con- 
cerning him issue in, but holy admiration % 

2. In case we are brought to a loss and disorder in 
our minds, on the contemplation of any one infinite 
property of God, it is good to divert our thoughts to 
the effects of it, such as whereof we have, or may 
have experience ; for what is too great or high for us 
in itself, is made suitable to our understandings in its 
effects. So the ' invisible things of God are known in, 
and by, the things that are seen.' And there is indeed 
no property of the divine nature, but we may have an 
experience of it, as to some of its effects in and upon 
ourselves. These we may consider, and in the 
streams taste of the fountain which we cannot ap- 
proach. By them we are led to an holy admiration of 
what is in itself infinite, immense, incomprehensible. 
I cannot comprehend the immensity of God's nature \ 
it may be, I cannot understand the nature of immensi- 
ty ; yet if I find by experience, and do strongly be- 
lieve, that he is always present wherever t am, I have 
the faith of it, and satisfaction in it. 

(2.) With thoughts of the divine being, those of 
his omnipresence and omniscience ought continually 
to accompany us. We cannot take one step in a walk 
before him, unless we remember, that always and in 
all places he is present with us ; that the frame of our 
hearts, and our inward thoughts, are continually in his 



OF SPIRITUAL MINDEDNESS. 183 

view, no less than our outward actions. And as we 
ought to be perpetually under an awe of, and in the 
fear of God, in these apprehensions, so there are some 
seasons wherein our minds ought to be in the actual 
conception and thoughts of them, without which we 
shall not be preserved in our duty. 

1. The first season of this nature is, when times, 
places, with other occasions of temptation, and conse- 
quently of sinning, do come and meet. With some, 
company constitutes such a season \ and with some, 
secresy with opportunity does the same. There are 
those who are ready, with a careless boldness, to put 
themselves on such societies as they know have been 
temptations to them, and occasions of sin ; every such 
entrance into any society or company, to them who 
know how it hath formerly succeeded, is their actual 
sin, and it is just with God to leave them to all the 
evil consequences that ensue. Others also do either 
choose, or are frequently cast on such society ; and no 
sooner are they engaged in it, but they forget all re- 
gard to God, and give themselves up, not only to van- 
ity, but to various sorts of excess. David knew the 
evil and danger of such occasions ; and gives us an 
account of his behavior in them. Psal. xxxix. 1 — 3. 
4 1 said, I will take heed to my ways, that I sin not 
with my tongue : I will keep my mouth with a bridle, 
while the wicked is before me. I was dumb with si- 
lence ; I held my peace, even from good, and my sor- 
row was stirred ; my heart was hot within me ; while 
I was musing, the fire burned : then spake I with my 
tongue.' As for their evil words and ways, he would 
have no communication with them. And as to good 
discourse, he judged it unseasonable to cast pearls be- 
fore swine. He was therefore silent as to that also, 



184 OF SPIRITUAL MINDEDNESS. 

though it was a grief and trouble to him. But this 
occasioned in him afterwards those excellent medita- 
tions which he expressethin the following verses. In 
the entrances of these occasions, if men would remem- 
ber the presence of God with them, in these places, 
with the holy severity of the eye that is upon them, 
it would put an awe upon their spirits, and embitter 
those jollities, whose relish is given them by tempta- 
tion and sin. He doth neither walk humbly nor cir- 
cumspectly, who being unnecessarily cast on the so- 
ciety of men, wicked or profane, (on such occasions 
wherein the ordinary sort of men give more than usu- 
al liberty to corrupt communications or excess in any 
kind,) doth not in his entrance of them call to mind 
the presence and all-seeing eye of God, and at his de- 
parture from them, consider whether his deportment 
hath been such as became that presence, and his being 
under that eye. But, alas ! pretences of business and 
necessary occasions, engagements of trade, carnal re- 
lations, and the common course of communication in 
the world, with a supposition that all sorts of society 
are allowed for diversion, have cast out the remem- 
brance of God from the minds of most, even then 
when men cannot be preserved from sin without it. 

This hath sullied the beauty of gospel conversation 
amongst the most, and left in very few any prevalent 
evidence of being spiritually minded. 

Wherefore, as to them who, either by their voluntary 
choice, or necessity of their occasions, do enter and 
engage promiscuously into all societies and companies, 
let them know assuredly, that if they awe not their 
hearts and spirits continually with the thoughts and 
apprehensions of the omnipresence and omniscience 
of God, that he is always with them, and his eyes al- 



Of SPIRITUAL MINDEDNESS. 185 

Ways upon them, they will not be preserved from snares 
and sinful miscarriages. 

Yea, such thoughts are needful to the best of us all, 
and in the best of our societies, that we behave not 
ourselves indecently in them at any time. 

Again, to some privacy, secrecy, and opportunity, 
are occasions of temptation and sin. They are so to 
persons under convictions not wholly turned to God. 
Many a good beginning hath been utterly ruined by 
this occasion and temptation. Privacy and opportuni- 
ty have overthrown many such persons in the best of 
their resolutions. And they are so unto all persons 
not yet flagitiously wicked. Cursed fruits proceed 
every day from these occasions. We need .no other 
demonstration of their power and efficacy in tempting 
unto sin, but the visible effects of them. And what 
they are to any, they may be to all, if not diligently 
watched against. So the apostle reflects on the 
shameful things that are done in the dark, in a 
concurrence of secrecy and opportunity. This, there- 
fore, gives a just season to thoughts of the omnipre- 
sence and omniscience of God, and they will not be 
wanting in some measure in them that are spiritually 
minded. 

* God is in this place ; the darkness is no darkness 
unto him, light and darkness are with him both alike,' 
are sufficient considerations to lay in the balance 
against any temptations springing out of secrecy and 
opportunity. One thought of the actual presence of 
the holy God, and the open view of his all-seeing 
eye; will do more to cool those affections, which lust 
may put into a tumult on such occasions, than any 
other consideration whatever. A speedy retreat here- 
unto, upon the first perplexing thoughts wherewith 

16* 



186 OF SPIRITUAL MINDEDNESS* 

temptation assaults the soul, will be its strong tower, 
where it shall be safe* 

2. A second season calling for the exercise of our 
minds in thoughts of the omnipresence and omni- 
science of God, is made up of our solitudes and retire- 
ments. These give us the most genuine trials, whether 
we are spiritually minded or not. What we are in 
them, that we are, and no more. But yet in some of 
them, as in walkings and in journeyings, or the like, 
vain thoughts and foolish imaginations are exceedingly 
apt to solicit our minds. Whatever is stored up in the 
affections or memory, will at such a time offer itself 
for our present entertainment : and where men have 
accustomed themselves to any sort of things, they 
will press on them for the possession of their thoughts, 
as it were, whether they will or not. The Psalmist 
gives us the way to prevent this evil : Psal. xvi. 7, 8. 
1 1 will bless the Lord, who hath given me counsel , my 
reins also instruct me in the night season. I have set 
the Lord always before me, because he is at my right 
hand.' His reins, that is, his affections, and secret 
thoughts, gave him counsel, and instructed him in all 
such seasons ; but whence had they that wisdom and 
faithfulness 1 In themselves they are the seat of all 
lusts and corruptions , nor could they do any thing but 
seduce him into an evil frame. It was from hence 
alone, that he has set the Lord always before him. 
Continual apprehensions of the presence of God with 
him, kept his mind, his heart-and affections, in that awe 
and reverence of him, as that they always instructed 
him to his duty. But as I remember, I spake some- 
what as to the due management of our thought 5 in this 
season before. 

3. Times of great difficulties, dangers^ and perplex- 



OF SPIRITUAL MlNDEDNESS. 187 

ities of mind thereon, are a season calling for the same 
duty. Suppose a man is left alone in his trials for the 
profession of the gospel, as it was with Paul when 
all men forsook him, and no man stood by him. Sup- 
pose him to be brought before princes, rulers, or 
judges, that are filled with rage, and armed with power 
against him, all things being disposed to affect him 
with dread and terror. It is the duty of such a one 
to call off his thoughts from all things visibly present, 
and to fix them on the omnipresence and omniscience 
of God. He sits amongst those judges, though they 
acknowledge him not ; he rules over them at his pleas- 
ure i he knows the cause of the oppressed, and justi- 
fies them whenever the world condemns 5 and can de- 
liver them when he pleaseth. With the thoughts 
hereof did those holy souls support themselves, when 
they stood before the fiery countenance of the bloody 
tyrant on the one hand, and the burning fiery furnace 
on the other, Dan. iii. 14. 'Our God whom we serve 
is able to deliver us from the burning fiery furnace, 
and he will deliver us out of thine hand, O king ; but 
if not, be it known unto thee, king, that we will not 
serve thy gods, nor worship the golden image which 
thou hast set up.' Thoughts of the presence and pow- 
er of God, gave them not only comfort and support- 
ment under their distress, when they were alone and 
helpless, but courage and resolution to defy the tyrant 
to his face. And when the apostle was brought before 
Nero, that monster of cruelty and villany, and all men 
forsook him, he affirms that the Lord stood by him, and 
strengthened him. 2 Tim. iv. 17. He refreshed him- 
self with thoughts of his presence, and had the blessed 
fruit of it. 

Wherefore, on such occasions, when the hearts of 



188 OF SPIRITUAL MINDEDNESS. 

men are ready to quake, when they see all things 
about them filled with dread and terror, and all help 
far away, it is, I say, their duty and wisdom to abstract 
and take off their thoughts from all outward and pre- 
sent appearances, and to fix them on the presence of 
God. This will greatly change the scene of things in 
their minds ) and they will find that strength, and 
power, and wisdom, are on their side alone $ all that 
appears against them, being but vanity, folly and 
weakness. 

So when the servant of Elisha saw the place where 
they were, compassed with an host, both horses and 
chariots, that came to take them, he cried out for fear, 
Alas, my master, how shall we do ] But upon the 
praying of the prophet, the Lord opening the eyes of 
the young man, to see the heavenly guard that he had 
sent to him, the mountain being full of horses and 
chariots of fire round about Elisha, his fear and trouble 
departed, 2 Kings vi. 15 — 17. And when, in the like 
extremity, God opens the eye of faith to behold his 
glorious presence, we shall no more be afraid of the 
dread of men. Herein did the holy martyrs triumph 
of old, and even despised their bloody persecutors, 
Our Saviour himself made it the ground of his support- 
ment on the like occasion, John, xvi. 32. Behold, 
saith he to his disciples, his only friends, 'the hour 
Cometh, yea, is now come, that ye shall be scattered 
every one to his own, and leave me alone, and yet I 
am not alone, because the Father is with me.' Can we 
but possess our soul with the apprehension, that when 
we are left alone in our trials and dangers, from any 
countenance of friends, or help of men, yet that indeed 
we are not alone, because the Father is with us, it will 



OF SPIRITUAL MINDEDNESS. 189 

support us under our despondencies, and enable us to 
our duties. 

4. Especial providential warnings, call for thoughts 
of God's omnipresence and omniscience. So Jacob, 
in his nightly vision, instantly made this conclusion ; 
God is in this place, and I knew it not. We have fre- 
quently such warnings given to us. Sometimes we have 
so in the things which are esteemed accidental, whence 
it may be we are strangely delivered. Sometimes we 
have so in the things which we see to befall others, by 
thunder, lightning, storms at sea or land. For all the 
works of God, especially those that are rare and 
strange, have a voice whereby he speaks to us. The 
first thing suggested to a spiritual mind, in such sea- 
sons, will be, God is in this place, he is present that 
liveth and seeth, as Hagar confessed on the like occa- 
sion, Gen. xvi. 13, 14. 

(3.) Have frequent thoughts of God's omnipotency, 
or his almighty power. This most men, it may be, 
suppose they need not much exhortation to ; for none 
ever doubted of it ; who doth not grant it on all occa- 
sions 1 Men grant it indeed in general ; for eternal 
power is inseparable from the first notion of the Divine 
Being. So are they conjoined by the apostle, his eter- 
nal power and godhead, Rom. i. 20. Yet few believe 
it for themselves, and, as they ought. Indeed, to be- 
lieve the almighty power of God, with reference to 
ourselves and all our concernments, temporal and eter- 
nal, is one of the highest and most noble acts of faith, 
which includes all others in it. For this is that which 
God at first proposed alone as the proper object of our 
faith, in our entrance into covenant with him, Gen. 
xvii. 1. I am God Almighty ; that which Job arrived 
to, after his long exercise and trial 5 I know, saith he, 



190 OF SPIRITUAL MINDEDNESS. 

thou canst do every thing, and no thought of thine can 
be hindered. Chap. xlii. 2. God hath spoken once, 
(saith the Psalmist,) twice have I heard this, that pow- 
er belongs unto God. Psal. lxii. 11. It was that 
which God saw it necessary frequently to instruct 
him in. For we are ready to be affected with the ap- 
pearances of present power in creatures, and to sup- 
pose that all things will go according to their Wills 
because of their power. But it is quite otherwise ; all 
creatures are poor, feeble ciphers, that can do nothing ; 
power belongs to God ; it is a flower of his erown im- 
perial, which he will suffer none to usurp ; if the 
proudest of them go beyond the bounds and limits of 
his present permission, he will send worms to eat them 
vo, as he did to Herod. 

"it is utterly impossible we should walk before God, 
to his glory, or with any real peace, comfort, or satis- 
faction in our own souls, unless our minds are contin- 
ually exercised with thoughts of his almighty power. 
Every thing that befalls us, everything that we hear 
of which hath the least danger in it, will discompose 
our minds, and either make us tremble like the leaves 
of the forest, that are shaken with the wind, or betake 
ourselves to foolish or sinful relief, unless we are firm- 
ly established in the faith hereof. Consider the prom- 
ises of God to the church, which are upon record, and 
yet unaccomplished ; consider the present state of the 
church in the world, with all that belongs to it ; in all 
the' fears and dangers they are exposed to, in all the 
evils they are exercised with, and we shall quickly 
find, that unless this sheet-anchor be well fixed, we 
shall be tossed up and down at all uncertainties, and 
exposed to most violent temptations, Rev. xix. 6. • Un- 
to this end are we called hereunto by God himself, m 



OF SPIRITUAL MINDEDNESSb 191 

his answer to the despondent complaints of the church 
in its greatest dangers and calamities. Isa. xl. 28 — 
31. 'Hast thou not known, hast thou not heard, that 
the everlasting God, the Lord, the Creator of the ends 
of the earth, fainteth not, neither is weary ? There 
is no searching of his understanding. He giveth 
power to the faint, and to them that have no might, 
he increaseth strength. Even the youths shall faint 
and be weary, and the young men shall utterly fall : 
but they that wait upon the Lord shall renew their 
strength : they shall mount up with wings as eagles, 
they shall run and not be weary, they shall walk and 
not faint.' 

Take one instance, which is the continual concern- 
ment of us all. We are obnoxious to death every mo- 
ment. It is never the further from any of us, because 
we think not of it as we ought. This will lay our 
bodies in the dust, from whence they will have no 
more disposition nor power in themselves to rise again, 
than any other part of the mould of the earth. Their 
recovery must be an act of external almighty power, 
when God shall have a desire to the work of his 
hands: when he shall call, and we shall answer him 
out of the dust. And it will transmit the soul into an 
invisible world, putting a final end to all relations, en- 
joyments, and circumstances here below. I speak not 
of them who are stout-hearted and far from righteous- 
ness, who live and die like beasts, or under the power 
of horrible presumption, without any due thoughts of 
their future and eternal state. But as to others, what 
comfort or satisfaction can any man have in his life, 
whereon his all depends, and which is passing from 
him every moment ; unless he hath continual thoughts 
of the mighty power of God, whereby he is able to re- 



192 OF SPIRITUAL MINDEDNESS. 

ceive his departing soul, and to raise his body out of 
the dust. 

Not to insist on more particulars ; thus it is with 
them who are spiritually minded ; thus must it be with 
all, if we pretend a title to that privilege. They are 
filled with thoughts of God, in opposition to that char- 
acter of wicked men, that God is not in all their 
thoughts. And it is greatly to be feared, that many of 
us, when we come to be weighed in the balance, will 
be found too light. Men may be in the performance 
of outward duties ; they may hear the word with some 
delight, and do many things gladly ; they may escape 
the pollutions that are in the world through lust, and 
not run out into the same compass of excess and riot 
with other men ; yet may they be strangers to inward 
thoughts of God with delight and complacency. I 
cannot understand how it can be otherwise with them, 
whose minds are over and over filled with earthly 
things, however they may satisfy themselves with pre- 
tences of their callings and lawful enjoyments, or not 
any way inordinately set on the pleasures or profits of 
the world. 

To walk with God, to live to him, is not merely to 
be found in an abstinence from outward sins, and in 
the performance of outward duties, though with dili- 
gence in the multiplication of them. All this may be 
done upon such principles, for such ends, with such a 
frame of heart, as to find no acceptance with God. It 
is our hearts that he requireth, and we can no way 
give them to him, but by our affections and holy 
thoughts of him with delight. This is to be spiritually 
minded ; this is to walk with God. Let no man de- 
ceive himself ; unless he thus abound in holy thoughts 
of God, unless our meditation of him be sweet to us, 



OF SPIRITUAL MINDEDNESS. 193 

all that we else pretend to will fail us in the day of 
our trial. 

This is the first thing wherein we may evidence our- 
selves to ourselves, to be under the conduct of the' 
minding of the Spirit, or to be spiritually minded. And 
I have insisted the longer on it, because it contains the 
first sensible egress of the spring of living waters in 
us, the first acting of spiritual life unto our own expe- 
rience. I should now proceed to the consideration of 
our affections, of whose frame and state these thoughts 
are the only genuine exposition : but whereas there 
are, or may be, some who are sensible of their own 
weakness and deficiency in the discharge of that part 
of this duty in being spiritually minded, which we 
have passed through, and may fall into discourage- 
ments thereon, we must follow him, as we are able, 
who will not quench the smoking flax, nor break the 
bruised reed, by offering something to the relief of 
them that are sincere, under the sense of their own 
weakness. 



CHAPTER X, 



Sundry things tendered to such as complain thdt they 
know not how, that they are not able to abide in holy 
thoughts of Godj and spiritual or heavenly things ; for 
their relief, instruction, and direction* Rules con* 
cerning stated Spiritual Meditation* 

Some will say, yea, many on all occasions do say, 
that there is not any thing in all their duty towards 
God, wherein they are more at a loss, than they are in 
this one, of fixing or exercising their thoughts or med- 
itations on things heavenly or spiritual. They ac- 
knowledge it a duty ; they see an excellency^ it, 

17 



194 OF" SPiEITUAL MINDEDNESk 

- 

with inexpressible usefulness. But although they of- 
ten try and attempt it, they cannot attain to any things 
but what makes them ashamed both of it and them- 
selves. Their minds they find are unsteady, apt to 
rove and wander, or give entertainment to other 
things, and hot to abide on the object which they de- 
sign their meditation towards. Their abilities are 
small, their invention barren, their memories frail, and 
their judgments, to dispose of things into right order, 
weak and unable. They know not what to think on 
for the most part ; arid when they fix on any thing, 
they are immediately at a loss as to any progress, and 
so give over. Hence other things, or thoughts of oth- 
er things, take advantage to impose themselves on 
them, and what began in spiritual meditation ends in 
carnal vanity. On these considerations, ofttimes they 
are discouraged to enter on the duty, ofttimes give it 
over so soon as it is begun, aud are glad if they come 
off without being losers by their endeavors, which 
often befalls them. With respect to other duties, it is 
so with them. To such as are really concerned in 
these things : to whom their want and defect is a bur- 
den 5 who mourn under it, and desire to be freed from 
it, or refreshed in their conflict with it, I shall offer the 
things that ensue. 

1. That sense of the vanity of our minds, which this 
consideration, duly attended to, will give us, ought 
greatly to humble and abase our souls. Whence is it 
thus with us, that we cannot abide in thoughts and 
meditations of things spiritual and heavenly % Is it 
because they are such things as we have no great con- 
cernment in 1 It may be they are things worthless 
and unprofitable, so that it is to no purpose to spend 
our thoughts about them : the truth is, they alone are 



OF SPIRITUAL MINDEDNESS. 195 

worthy, useful, and desirable 5 all other things, in com- 
parison of them, are but loss and dung. Or is it be- 
cause the faculties and powers of our souls were not 
originally suited to the contemplation of them, and de- 
light in them 1 This also is otherwise : they were all 
given to us, all created of God for this end, all fitted 
with inclinations and power to abide with God in all 
things, without aversation or weariness. Nothing was 
so natural, easy, and pleasant to them, as steadiness in 
the contemplation of God and his works. The cause, 
therefore, of all this evil, lies at our own doors. All 
this, therefore, and all other evils, came upon us by the 
entrance of sin. And therefore Solomon, in his inqui- 
ry after all the causes and effects of vanity, brings it 
under this head ; ' Lo, this only have I found, that God 
made man upright ; but they have sought out many 
inventions.' Eccles. vii. 29. For hereby our minds, 
that were created in a state of blessed adherence to 
God, were wholly turned off from him. and not only 
so, but filled with enmity against him. In this state, 
that vanity which is prevalent in them, is both their 
sin and their punishment. Their sin, in a perpetual 
inclination to things vain, foolish, sensual and wicked. 
So the apostle describes it at large, Ephes. iv. 17 — 19. 
Tit. iii. 3. And their punishment, in that being turned 
off from the chiefest good, wherein alone rest is to be 
found, they are filled with darkness, confusion, and 
disquietment, being like a troubled sea that cannot 
rest, whose waters cast up mire and dirt. 

By grace our minds are renewed ; that is, changed 
and delivered from this frame ; but they are so par- 
tially only. The principle of vanity is no longer pre- 
dominant in us, to alienate us from the life of God, or 
to keep us in enmity against him. Those who are so 



196 OF SPIRITUAL MINDEDNESS, 

renewed, do not walk in the vanity of their minds, as 
others do. Eph. iv. 17. They go up and down in all 
their ways and occasions, with a stream of vain 
thoughts in their minds. But the remainders of it are 
effectually operative in us, in all actings of our minds 
towards God, affecting them with uncertainty and in- 
stability. As he who hath received a great wound in 
any principal part of his body, though it may be so 
cured, as that death shall not immediately ensue there- 
on ; yet it may make him go weak and lame all his 
days, and hinder him in the exercise of all the powers 
of life. The vanity of our minds is so cured, as to 
deliver us from spiritual death ; but yet such a wound, 
such a weakness, doth remain, as both weakens and 
hinders us in all the operations of spiritual life. 
Hence those wbo have made any progress in grace, are 
sensible of their vanity, as the greatest burden of their 
souls, and do groan after such a complete renovation 
of their minds, as whereby they may be perfectly 
freed from it. This is that which they principally re- 
gard an that complaining desire^ Rom, vii. 4. i O 
wretched man that I am, who shall deliver me from 
this body of death V Yea, they groan under a sense 
of it every day; nor is any thing such a trouble to 
them, observing how it defeats them in their designs 
to contemplate on heavenly things; how it frustrates 
.their best resolutions to abide in the spiritual actings 
of faith and love ; how they are imposed on by it, 
with the thoughts of things, which either in them- 
selves, or in their consequences, they most abhor; no- 
thing are they so afraid of, nothing is so grievous and 
burdensome to them, nothing dp they more groan for 
deliverance from. When there is war in any place, it 
hehooveth them that are concerned, to have an eye 



OF SPIRITUAL MINDEDNESS, 197 

and regard to all their enemies, and their attempts 
against them. But if they are vigilant, and delight in 
their opposition to those that are without, that visibly 
contend with them, and in the mean time neglect such 
as traitorously act within among themselves, betraying 
their counsels, and weakening their strength, they will 
be undoubtedly ruined. Wise men do first take care 
of what is within, as knowing if they are there betray- 
ed, all they do against their open enemies is to no pur- 
pose. In the warfare wherein we are engaged, we have 
enemies of all sorts, that openly and visibly, in various 
temptations, fight against our souls. These it is our 
duty to watch against, to conflict with, and to seek a 
conquest over. But it is this internal vanity of mind, 
that endeavors, in all things, to betray us, to weaken 
us in all our graces, or to hinder their due operations ; 
and to open the doors of our hearts to our cursed ene- 
mies. If our principal endeavor be not to discover, 
suppress, and destroy this traitor, we shall not succeed 
in our spiritual warfare. 

This, therefore, being the original cause of all that 
disability of mind as to steadiness in holy thoughts 
and meditations, whereof you do complain, when you 
are affected therewith, turn to the consideration of that 
from whence it doth proceed. Labor to be humbled 
greatly, and to walk humbly under a sense of the re- 
mainders of this vanity of mind. So some wholesome 
fruits may be taken from this bitter root, and meat 
may come out of this eater. If, when you cannot 
abide in holy thoughts of God, and your relation to 
him, you reflect on this cause of it to your further hu- 
miliation and self-abasement, your good designs and 
purposes are not lost. Let such a one say, C I began 
to think of God, of his love and grace in Christ Jesus, 

17* 



198 OF SPIRITUAL MINDEBNESS. 

of my duty towards him ; and where now in a few 
.minutes do I find myself 1 I am got into the ends of 
the earth, into things useless and earthly ; or am at 
such a loss as that I have no mind to proceed in the 
work wherein I was engaged. ! wretched man that 
I am, what a cursed enemy have I within me ! I am 
ashamed of myself, weary of myself, loathe myself, 
who shall deliver me from this body of death V Such 
thoughts may be as useful to him, as those which he 
first designed. 

True it is, we can never be freed absolutely from 
all the effects of this vanity and instability of mind in 
this world. Unchangeable cleaving to God, always, 
in all the powers and affections of our minds, is re- 
served for heaven. But yet great degrees may be at- 
tained in the conquest and expulsion of it, such as I 
fear few have experience of j yet ought all to labor 
.after. If we apply ourselves as we ought, to the in- 
crease of spiritual light and grace ; if we labor dili- 
gently to abide and abound in thoughts of spiritual 
things, and that inwove t© them, and delight in them, 
if we watch against the entertainment and approbation 
of such tho ughts and things in our minds, as whereby 
this vain frame is pleased and confirmed $ there is, 
though not an absolute perfection, yet a blessed degree 
of heavenly mindedness to be attained, and therein the 
nearest approach to glory, that in this world we are 
capable of. If a man cannot attain an athletic consti- 
tution of health, or a strength like that of Samson ; 
yet, if he be wise, he will not omit the use of such 
means as may make him to be useful in the ordinary 
duties of life. And although we cannot attain perfec- 
tion in this matter, which yet is our duty to be contin- 
ually pressing after 5 yet, if we are wise, we will be 



OF SPIRITUAL MINDEDNESS. 193 

endeavoring such a cure of this spiritual distemper, as 
that we may be able to discharge all the duties of the 
life of God. But if men, in all other things, feed the 
vanity of their own minds, if they permit them to 
rove continually after things foolish, sensual, and 
earthly; if they wilfully supply them with objects ta 
that end, : and labor not by all means for the mortifica- 
tion of this evil frame , # in vain shall they desire or 
expect to bring them, at any time, on any occasion, to 
be steady in the thoughts of heavenly things. If it be 
thus with any, as it is to be feared it is with many, it 
is their duty to mind the words of our Lord Jesus 
Christ in the first place, make the tree good, and then 
the fruit will be good, and not before. When the pow- 
er of sanctifying grace hath made the mind habitually 
spiritual and heavenly, thoughts of such things will 
be natural to it, and accompanied with delight. But 
they will not be so, until the God of peace have sanc- 
tified us in our whole spirits, souls and bodies, whereby 
we may be preserved blameless, to the- coining of Jesus. 
Christ. 

2. Be always sensible of your own insufficiency to 
raise in your minds, or to manage spiritual thoughts, 
or thoughts of things spiritual and heavenly, in a due 
manner. But in this case,, men are apt to suppose,, 
that as they may, so they can, think of what they 
please. Thoughts are their own, and therefore, be 
they of what sort they will, they need no assistance 
for them. They cannot think as they ought, they can 
do nothing at all. And nothing will convince them of 
their folly, until they are burdened with experience of 
the contrary, as to spiritual things. But the advice 
given is expressly laid down by the apostle, in the in- 
stance of himself. 2 Cor. iii. 5. c Not that we are 



200 OF SPIRITUAL MINDEDNESS, 

sufficient of ourselves to think any thing as of our- 
selves, but our sufficiency is of God.' He speaks prin- 
cipally of ministers of the gospel, and that of such as 
were most eminently furnished with spiritual gifts and 
graces, as he declares, v. 6. And if it he so with 
them, and that with respect to the work and duties of 
their calling, how much more is it so with others, who 
have not their graces nor their offices 1 Wherefore, if 
men, without regard to the present actual grace of 
God, and the supplies of his Spirit, do suppose that 
they can, of themselves, exercise their minds in spirit- 
ual thoughts, and so only fret at themselves when 
they fall into disappointment, not knowing what is the 
matter with them, they will live in a lifeless, barren 
frame, all their days. 

By the strength of their natural abilities, men may 
frame thoughts of God and heavenly things in their 
minds, according to the knowledge they have of them. 
They may methodize them by rules of art, and ex- 
press them elegantly to others j but even while they 
do so, they may be far enough from being spiritually 
minded ; for there may be in their thoughts no actings 
of faith, love, or holy delight in God, nor any grace 
at all. But such alone are things which we inquire 
after j they are such only as wherein the graces of the 
spirit are in their proper exercise. With respect to 
them, we have no sufficiency in ourselves, all our suf- 
ficiency must be of God. There is no truth among 
persons of light and knowledge more generally grant- 
ed in the notion of it than this, that of ourselves we 
can do nothing \ and none more neglected in daily 
practice. Men profess they can do nothing of them- 
selves, and yet go about their duties as if they could 
do all things 



OF SPIRITUAL MINDEDNESS. 201 

3. Remember, that I have not at present treated of 
solemn,, stated meditation; concerning which, other 
rules and instructions ought to be given. By solemn 
or stated meditation, I intend the thoughts of some sub- 
ject, spiritual and divine, with the fixing, forcing, and 
ordering our thoughts about it> with a design to affect 
our own hearts and souls with the matter of it, or the 
things contained in it. By this design it is distin- 
guished from the study of the word, wherein our prin-. 
eipal aim is to learn the truth, or to declare it to oth- 
ers. And so also from prayer, whereof God himself is 
the immediate object. But in meditation it is the af-> 
fecting of our own hearts and minds, with love, delight, 
and humiliation. At present, I have only showed 
what it is to be spiritually minded, and that in this in 
stance of our thoughts, as they proceed from the hab- 
itual frame of our hearts and affections ; or of what 
sort the constant course of our thoughts ought to 
be, with respect to all the occasions of the life of God. 
This persons may be in a readiness for, who are yet 
unskilful in, and unable for, stated meditation. For 
there is required thereto such an exercise of our natu- 
ral faculties and abilities, as some, through their weak- 
ness and ignorance, are incapable of. But as to what 
we have hitherto insisted on, it is not unattainable by 
any in whom is the spirit of faith and love. For it is 
but the frequent actings of them that I intend. Where- 
fore, do your hearts and affections lead you to many 
thoughts of God and spiritual things 1 Do they spring 
up in you, as water in a well of living waters 1 Are 
you ready, on all occasions, to entertain such thoughts, 
and to be conversant with them, as opportunity doth 
offer itself 1 Do you labor to have in readiness what 
is useful for you, with respect to temptations and du~ 



•202 OF SPIRITUAL. MINDEDNESS. 

ties ? Is God in Christ, and the things of the gospel, 
the ordinary retreat of your souls ? Though you 
should not be able to carry on an ordinary, stated 
meditation in your minds, yet you may be spiritually 
minded. 

A man may not have a capacity and ability to carry 
on a great trade of merchandise in the world. The 
knowledge of all sorts of commodities and seasons of 
the world, and nations of it, with those contrivances 
and accounts which belong to such trade, may be above 
his comprehension, and he may quickly ruin himself 
in undertaking such an employment. Yet may the 
abilities of this man serve him well enough to carry on 
a retail trade in a private shop, wherein perhaps he 
may thrive as well, and get as good an estate, as any 
of those whose greater capacities lead them forth to 
more large and hazardous employments. So it may- 
be with some in this case. The natural faculties of 
their minds are not sufficient to enable them to stated 
meditation. They cannot cast things into that method 
and order which is required thereto ; nor frame the 
conceptions of their minds into words significant and 
expressive \ yet, as to frequency of thoughts of God, 
and a disposition of mind thereto, they may thrive 
and be skilful beyond most others of greater natural 
abilities. Howbeit, because even stated meditation is 
a necessary duty, yea, the principal way whereby our 
spiritual thoughts do profitably act themselves, I shall 
have regard thereto in the following direction ; where- 
fore, 

4. Whatever principle of grace we have in our 
minds, we cannot attain to a ready exercise of it, in a 
way of spiritual meditation or otherwise, without great 
diligence, nor without great difficulty. 



OF SPIRITUAL MINDEDNESS. 203 

It was showed at the entrance of this discourse, 
that there is a difference in this grace, between the 
essence, substance, or reality of it, which we would 
not exclude men from, under many failings or infirmi- 
ties ; and the useful degrees of it, wherein it hath its 
principal exercise. As there is a difference in life 
natural, and its actings, in a weak, diseased, sickly 
body, and in that which is of a good constitution, and 
in a vigorous health. Supposing the first, the reality 
of this grace, be wrought in us, or implanted in our 
minds by the Holy Ghost, as a principal part of that 
new nature which is the workmanship of God, created 
in Christ Jesus to good works ; yet to the growth and 
improvement of it, as of all other graces, our own dili- 
gent care, watchfuluess, and spiritual striving in all 
holy duties are required. Unless the most fruitful 
ground be manured, it will not bring forth a useful 
crop. Let not any think that this frame of a spiritual 
mind, wherein there is a disposition to and readiness 
for, all holy thoughts of God, of Christ, of spiritual 
and heavenly things, at all times and on all occasions, 
will befall him, and continue with him, he knows not 
how. As good it is for a poor man to expect to be 
rich in this world, without industry, or a weak man to 
be strong and healthy, without food and exercise ; as 
to be spiritually minded without an earnest endeavor 
after it. It may be inquired, what is requisite thereto ? 
And we may name some of those things, without 
which such an holy frame will not be attained. As, 

1. A continual watch is to be kept in and on the 
soul against the incursions of vain thoughts and 
imaginations, especially in such seasons wherein they 
are apt to obtain advantage. If they are suffered to 
make an inroad into the mind, if we accustom ourselves 



204< OF SPIRITUAL MINDEDNESS. 

to give them entertainment, if they are wont to lodge 
within: in vain shall we hope or desire to be spiritual- 
ly minded. Herein consists a principal part of that 
duty which our Saviour so frequently, so emphatically 
chargeth on us all 5 namely, to watch, Mark iii. 37. 
Unless we keep a strict watch herein^ we shall be be- 
trayed into the hands of our spiritual enemies ; for all 
such thoughts are but making provision for the flesh, to 
fulfil its desires in the lust thereof, however they may 
be disappointed as to actual sin. This is the substance 
of the advice given us in charge, Prov. iv. 23. c Keep 
thy heart with all diligence, for out of it are the is- 
sues of life.' 

2. Careful avoidance of all societies and businesses 
of this life, which are apt, under various pretences, to 
draw and seduce the mind to an earthly or sensual 
frame. If men will venture on those things which 
they have found by experience, or may find by obser- 
vation, seduce and draw off their minds from a hea- 
venly frame to that which is contrary thereto, and will 
not watch to their avoidance, they will be filled with 
the fruit of their own ways. Indeed, the common con- 
verse of professors among themselves and others, 
Walking, talking, and behaving themselves like other 
men, being as full of the world as the world is of it- 
self, have lost the grace of being spiritually minded 
within, and stained the glory of profession without. 
The rule observed by David will manifest how careful 
we ought to be herein, Psal. xxxix. 1 — 3. 4 1 said, I 
will take heed to my ways, that I sin not with my 
tongue 5 I will keep my mouth with a bridle while the 
"wicked is before me. I was dumb with silence ; I held 
my peace even from good, and my sorrow was stirred. 
My heart was hot within me ; while I was musing, the 



OF SPIRITUAL MINDEDNESS. ^205 

fire burned ,• then spake I with my tongue :' which 
place was spoken to before. 

3. An holy constraint put on the mind to abide in 
the duty of spiritual thoughts and meditations ; press- 
ing it continually with the consideration of their ne- 
cessity and usefulness. The mind will be apt of itself 
to start aside from duties purely spiritual, through the 
mixture of the flesh abiding in it. The more inward 
and purely spiritual any duty is, which hath no out- 
ward advantages, the more prone will the mind be to 
decline from it. It will be so, more from private 
prayer than public, more from meditation than prayer. 
And other things will be apt to draw it aside from ob- 
jects without, and various stirrings of the affections 
within. An holy constraint is to be put upon it, with 
a sudden rejection of what rises up to its diversion or 
disturbance. Wherefore, we are to call in all con- 
straining motives, such as the consideration of the 
love of Christ, 2 Cor. v. 14, to keep the mind steady 
to its duty. 

4. Diligent use of means to furnish the soul with 
that light and knowledge of heavenly things, w T hich 
may administer continual matter of holy thoughts and 
meditations, from within ourselves. This hath been 
spoken to at large before. And the want hereof is 
that which keeps many from the least proficiency in 
these duties. As a man may have some skill or ability 
for a trade, yet if he have no materials to work upon, 
he must sit still, and let his trade alone. And so must 
men do to the work of holy meditation : whatever 
be the ability of the natural faculties, their inventions 
or memories, if they are not furnished with knowledge 
of things spiritual and heavenly, which are the subject 

matter of such meditations, they must let their work 

18 



206 OF SPIRITUAL MINDEDNES'S. 

alone. Hence the apostle prays for the Colossians, 
that the word of God might dwell in them richly in all 
wisdom, chap. iii. 16. That is, that they might abound 
in the knowledge of the mind of Christ, without 
which we shall be unfit for this duty. 

5. Unweariedness in our conflict with Satan, who, 
by various artifices and the injection of fiery darts, 
labors continually to divert us from the duties. He is 
seldom or never wanting to this occasion. He who 
is furnished in any measure with spiritual wisdom and 
understanding, may find him more sensibly at work in 
his craft and opposition with respect to this duty, than 
any other way. When we stand thus before the Lord, 
he is always at our right hand to resist us ; and oft- 
times his strength is great. Hence, as was observed, 
ofttimes men design really to exercise themselves in 
holy thoughts, but end in vain imaginations, and rather 
take up with trifles than continue in this duty. Stead- 
iness in the resistance of him, on these occasions, is 
one great part of our spiritual warfare. And we may 
know that he is at work, by his engines and methods. 
For they consist in his suggestion of vain, foolish, or 
corrupt imaginations. When they begin to rise in our 
minds, at such times as we would engage them in spi- 
ritual meditations, we may know assuredly from whence 
they are. 

6. Continual watchful care, that no root of bitter- 
ness spring up and defile us, that no lust or corruption 
be predominant in us. When it is so, if persons, in 
compliance with their convictions, endeavor some- 
times to be exercised in these duties, they shall labor 
in the very fire, where all their endeavors will be im- 
mediately consumed. 

7. Mortifications to the world in our affections and 



OF SPIRITUAL MINDEDNESS. 207 

desires, with moderation in our endeavors after the 
needful things of it, are also necessary hereunto ; yea, 
to that degree, that without them no man can in any 
sense be said to be spiritually minded. For otherwise 
our affections cannot be so preserved unto the power of 
grace, as that spiritual things may be always servicea- 
ble to us. 

Some, it may be, will say, that i if all these things 
are required thereunto, it will take up a man's whole 
life and time to be spiritually minded. They hope 
they may attain it at an easier rate, and not forget all 
other advantages and sweetnesses of life, which a 
strict observation of these things would cast them 
upon.' 

I answer 5 that however it may prove a hard say- 
ing to some, yet I must say it, and my heart would re- 
proach me if I should not say, that if the principal 
part of our time be not spent about these things, what- 
ever we suppose, we have indeed neither life nor 
peace. The first fruits of all were to be offered to 
God 5 and in sacrifices he required the blood, and the 
fat of the inwards. If the best be not his, he will have 
nothing. It is so as to our time. Tell me, I pray you, 
how you can spend your time and your lives better, or 
to better purpose 5 and I shall say, Go on and prosper. 
I am sure some spend so much of their time so much 
worse, as it is a shame to see it. Do you think you 
came into this world to spend your whole time and 
strength in your employments, your trades, your 
pleasures, to the satisfaction of the will of the flesh 
and of the mind 1 Have you time enough to eat, to 
drink, to sleep, to talk unprofitably, it may be corrupt- 
ly, in all sorts of unnecessary societies, but have not 
enough to live to God, in the very essentials of that 



208 OF SPIRITUAL MINDEDNESS. 

life which consists in these things 1 Alas ! you came 
into the world under the law, it is appointed unto men 
once to die, and after this the judgment ; and the end 
why your life here is granted to you, is that you may 
be prepared for that judgment. If this be neglected^ 
if the principal part of your time be not improved 
with respect to this end^ you will fall under the sen- 
tence of it to eternity. 

But men are apt to mistake in this matter. They 
may think that these things tend to take them off from 
their lawful employments and recreations, which they 
are generally afraid of, and unwilling to purchase any 
frame of mind at so dear a rate. They may suppose, 
that to have men spiritually minded, we would make 
them mopes, and to disregard all the lawful occasions 
of life. But let not any be mistaken 3 I am not upon 
a design that will be easily, or, it may be, honestly de- 
feated. Men are able to defend themselves in their 
callings and enjoyments, and to satisfy their con- 
sciences against any persuasions to the contrary. Yet 
there is a season, wherein we are obliged to part with 
all we have, and give up ourselves wholly to follow 
Christ in all things. Mat. xix. 21. And if we neglect 
or refuse it in that season, it is an evidence that we 
are hypocrites. And there was a time when supersti- 
tion had so much power on the minds of men, that 
multitudes were persuaded to forsake, to give up all 
their interest in relations, callings, goods, possessions, 
and betake themselves to tedious pilgrimages, yea, 
hard services in war, to comply with that superstition 5 
and it is not the glory of our profession, that we have 
so few instances of men parting with all, and giving 
up themselves to heavenly retirement. But I am at 
present on no such design ; I aim not to take men out 



OF SPIRITUAL MIJSDEDNESS. 209 

of their lawful earthly occasions, but to bring spiritual 
affections and thoughts into the management of them 
all. The things mentioned will deprive you of no time 
you can lay a claim to^ but will sanctify it alL 

I confess, he must be a great proficient in spirituali- 
ty, who dares venture on an absolute retirement, and 
he must be well satisfied that he is not called to a use- 
fulness among men inconsistent therewith. To them 
it may prove a disadvantage. Yet this, also, is attaina- 
ble, if other circumstances do concur. Men under 
the due exercise of grace, and the improvement of it, 
may attain to that fixedness in heavenly mindedness, 
that unconcernment in all things here below, as to give 
themselves up entirely and continually to heavenly 
meditation, and to a blessed advancement of all grace, 
and a near approach to glory. And I would hope it 
was so with many of them in ancient times who re- 
nounced the world, with all the circumstances of rela- 
tions, state, inheritances, and betook themselves to re- 
tirement in wildernesses, to abide always in divine 
contemplation. But afterwards, when multitudes, 
whose minds were not so prepared, by a real growth 
in all grace, and mortification to the world, as they 
were, betook themselves under the same pretences to a 
monastical retirement, the devil, the world, sensual 
lusts, superstition, and all manner of evils, pursued 
them, found them out, possessed them, to the unspeak- 
able damage and scandal of religion. 

This, therefore, is not that which I invite the common 
sort of believers to. Let them that are able and free, 
receive it. The generality of Christians have lawful 
callings, employments, and businesses, which ordina- 
rily they ought to abide in. That they also may live 

18* 



21*0 OF SPIRITITAL MXNDEDNESS. 

to God in their occasions, they may do well to consider 
two things. 

1. Industry in men's callings, i: i thing in itself very 
commendable. If in nothing else, it hath an advantage 
herein, that it is a means to preserve men from those 
excesses in lust and riot,, which otherwise they are apt 
to run into. And if you consider the two sorts of 
men, whereunto the generality of men are distributed, 
namely, of them fe who are industrious in their affairs,, 
and those who spend their time, as far as they are 
able, in idleness and pleasure,', the former sort are far 
more amiable and desirable. Howbeit, it is capable of 
being greatly abused. Earthly mindedness, covetous* 
mess, devouring things holy as to times and seasons of 
duty, uselessness, and the like pernicious vices,, invade 
and possess the minds of men. There is no lawful 
calling that doth absolutely exclude this grace of being 
spiritually minded in them that are engaged in it, nor 
any that doth include it. Men may be in the meanest 
of lawful callings, and be so^ and men may be in the 
best and highest, and not be so. Consider the calling 
of the ministry r the work and duty of it calls on those 
that are employed in it,, to have their minds and 
thoughts conversant about spiritual and heavenly 
things, They are to study about them, to meditate on 
them, to commit them to memory, to speak them out 
to others* It will be said, surely such men must needs 
be spiritually minded. If they go no further than what 
is mentioned, I say they must needs be so, as printers 
must needs be learned, who are continually conversant 
about letters* A man may with great industry engage 
himself about these things, and yet his mind be most 
remote from being spiritual. The event doth declare 
that it may be so, and the reasons of it are manifest. It 



OF SPIRITUAL MINDEIKNESS. 21 1 

requires as much, if not more watchfulness, m re care, 
more humility, for a minister to be spiritually minded in 
the discharge of his calling, than to any sort of men 
in theirs : and that, as for other reasons, so because the 
commonness of the exercise of such thoughts, with 
their design upon others in their expression, will take 
off their power and efficacy. And he will have little 
benefit by his own ministry, who endeavors not, in the 
first place, an experience in his own heart of the pow- 
er of the truths which he doth teach to others. And 
there is evidently as great a failing herein among us 5 
as among any other sort of Christians, as every occa- 
sion of trial doth demonstrate. 

2. Although industry in any honest calling be allow- 
able, yet unless men labor to be spiritually minded 
in the exercise of that industry, they have neither 
life nor peace. Hereunto all the things before men- 
tioned are necessary; I know not how any of them 
can be abated, yea, more is required than is expressed 
in them. If you burn his roll, another must be writ- 
ten, and many like things must be added to it. And 
the objection from the expense of time in the observ* 
ance of them, is of no force. For a man may do as 
much work whilst he is spiritually minded, as whilst 
he is carnal. Spiritual thoughts will no more hinder 
you in your callings, than those that are vain and 
earthly, which all sorts of men can find leisure for, in 
the midst of their employments. If you have filled a 
vessel with chaff, yet you may pour into it a great deal 
of water, which will be contained in the same space 
and vessel. And if it be necessary that you should 
take in much of the chaff of the world into your 
minds, yet are they capable of such measures of grace 
as shall preserve them sincere to God. 



212 OF SPIRITUAL MINDEDNESS. 

Fifthly. This frame will never be preserved, nor the 
duties mentioned be ever performed in a due manner, 
unless we dedicate some part of our time peculiarly to 
them. I speak to them only concerning whom I sup- 
pose that they do daily set apart some portion of time 
to holy duties, as prayer and reading of the word, and 
they find, by experience, that it succeeds well with 
them. For the most part, if they lose their seasons, 
they lose their duties. For some have complained, 
that the urgency of business, and multiplicity of occa- 
sions, driving them at first from the fixed time of their 
duties, hath brought them into a course of neglecting 
duty itself. Wherefore, it is our wisdom to set apart 
constantly some part of our time to the exercise of 
our thoughts about spiritual things in the way of 
meditation. And I shall close this discourse with 
some directions in this particular, to them who com- 
plain of their disability for the discharge of this duty. 

(1.) Choose and separate a fit time or season, a time 
of freedom from other occasions and diversions. And 
because it is our duty to redeem time with respect to 
holy duties, such a season may be the more useful, the 
more the purchase of it stands us in. We are not at 
any time to serve God with what costs us nought, nor 
with any time that comes within the same rule. If we 
will allow only the refuse of our time to this duty, 
when we have nothing else to do, and it may be, 
through weariness of occasions, are fit for nothing 
else, we are not to expect any great success in it. This 
is one pregnant reason why men are so cold and formal, 
so lifeless in spiritual duties, namely, the times and 
seasons which they allot to them. When the body is 
wearied with the labors and occasions of the duy, and 
it may be, the mind in its natural faculties indisposed, 



OF SPIRITUAL MINDEDNESS. 213 

even by the means of necessary refreshment, men think 
themselves meet to treat with God about the great con- 
cernments of his glory, and their own souls. This is 
that which God condemneth by the prophet, Mai. i. 8. 
'And if you offer the blind for sacrifice, is it not evil] 
And if you offer the lame and sick, is it not evil 1 
Offer it now unto thy governor, will he be pleased with 
thee, or accept thy person V Both the law of nature, 
and all the laws of holy institutions, require that we 
should serve God with the best that we have, as all the 
fat of the inwards was to be offered in sacrifice. And 
shall we think to offer that time to God, wherein we 
are unmeet to appear before an earthly ruler \ Yet 
such, in my account, are the seasons, especially the 
evening seasons, that most men choose for the duties 
of their holy worship. And you may do well to con- 
sider, that beyond the day and time which he hath ta- 
ken to himself by an everlasting law, how little of the 
choice of your time you have offered to God as a free 
will offering, that you may be excited to future dili- 
gence. If, therefore, you seriously intend this duty, 
choose the seasons for it wherein you are the most fit, 
when even the natural vigor of your spirits is most 
free and active. Possibly some will say, this may be 
such a time as when the occasions of the world call 
most earnestly for your attendance to them. I say, 
that is the season I would recommend. And if you 
can conquer your minds to redeem it for God at that 
rate, your endeavors in it will be prosperous. How- 
ever, trust not to times that will offer themselves. Take 
them not up at hazard, Let the time itself be a free 
will offering to God, taken from the top of the heap, 
or the choicest part of your useful time. 

(2.) Preparation of mind to a due reverence of God 



214 OF SPIRITUAL MINDEDNESS. 

and spiritual things, is required previously hereto. 
When we go about this duty, if we rush into thoughts 
of heavenly things without a due reverential prepara- 
tion, we shall quickly find ourselves at a loss. See the 
rule, Eccles. v. 1, 2. Grace to serve God with reve- 
rence and godly fear, is required in all things wherein 
we have to do with him, as in this duty we have in an 
immediate and especial manner. Endeavor, therefore, 
in the first place, to get your hearts deeply affected 
with an awful reverence of God, and a holy regard to 
the heavenly nature of the things you would meditate 
upon. Hereby your minds will be composed, and the 
roots of other thoughts, be they vain or earthly, which 
are apt to arise and divert you from this duty, will be 
cast out. The principles of these contrary thoughts, 
are like Jacob and Esau, they struggle in the same 
womb, and oftentimes Esau will come first forth, and 
for a while seem to carry the birthright. If various 
thoughts do conflict in our minds, some for this world, 
and some for another, those for this world may carry 
it for a season. But where a due reverence of God 
hath east out the bond woman and her children, the 
workings of the flesh in its vain thoughts and imagina- 
tions, the mind will be at liberty to exercise itself on 
spiritual things. 

(3.) Earnest desires after a renewed sense and spirit 
of spiritual things, are required hereto. If we engage 
in this duty merely on a conviction of the necessity of 
it, or set ourselves about it because we think we ought 
to do so, and it will not be well utterly to neglect it, 
we may not expect to be successful in it : but when 
the soul hath at any time tasted that the Lord is gra- 
cious ; when its meditations on him have been sweet ; 
when spiritual things have had a savor and relish in 



OF SPIRITUAL MINDEDNESS. 215 

the mind and affections \ and hereon it comes to this 
duty with earnest desires to have the like tastes, the 
like experience, yea, to have them increased \ then is 
it in the way of a hopeful progress. And this also 
will make us persevere in our endeavors to go through 
with what we undertake ; namely, when we do know, 
by former experience, what is to be attained in it if we 
dig and search for it as treasure. 

If you shall think that the right discharge of this 
duty may be otherwise attained ] if you suppose that 
it deserves not all this cost and charge about it ; judge 
by what is past, whether it be not advisable to give it 
over and let it alone. As good lie quietly on the 
ground, as continually attempt to rise, and never once 
effect it. Remember how many successive attempts 
you have made upon it, and all have come to nothing, 
or that which is as bad as nothing. I cannot say that 
in this way you shall always succeed ; but I fear you 
will never have success in this duty without such 
things as are of the same nature and use with it. 

When after this preparation you find yourselves yet 
perplexed and entangled, not able comfortably to per- 
sist in spiritual thoughts, to your refreshment, take 
these two directions for your relief. 

1. Cry and sigh to God for help and relief. Bewail 
the darkness, weakness, and instability of your minds, 
so as to groan within yourselves for deliverance. And 
if your designed meditations do issue only in a renew- 
ed gracious sense of your own weakness and insuffi- 
ciency, with application to God for supplies of strength, 
they are by no means lost as unto a spiritual account. 
The thoughts of Hezekiah, in his meditations, did not 
seem to have any great order or consistency, when he 
so expressed them ; 4 like a crane or a swallow, so did 



216 OF SPIRITUAL MINDEDNESS. 

I chatter : I did mourn as a dove : mine eyes failed 
with looking upwards ; O Lord, I am oppressed, un- 
dertake for me.' Isa. xxxviii. 14. When the soul la- 
bors sincerely for communion with God, but sinks into 
broken confused thoughts under the weight of its own 
weakness, yet if he looks to God for relief, his chatter- 
ing and mourning will be accepted with God, and prof- 
itable to himself. 

2. Supply the brokenness of your thoughts with 
ejaculatory prayers, according as either the matter of 
them, or your defect in the management of them doth 
require. So was it with Hezekiah in the instance be- 
fore mentioned \ where his meditations were weak and 
broken, he cried out in the midst of them, O Lord, I 
am oppressed, undertake for me. And meditation is 
properly a mixture of spiritual apprehension of God 
and heavenly things, in .the thoughts and conceptions 
of the mind, with desires and supplications thereon. 

It is good and profitable to have some special de- 
signed subject of meditation in our thoughts. I have 
at large declared before what things are the proper ob- 
jects of the thoughts of them that are spiritually 
minded. But they may be more peculiarly considered 
as the matter of designed meditation. And they may 
be taken out of some especial spiritual experience that 
we have lately had, or some warnings we have receive 
ed of God, or something wherewith we have been 
peculiarly affected in the reading or preaching of the 
word, or what we find the present posture and frame 
of our minds and souls to require ) or that which most 
frequently supplies all the person and grace of our 
Lord Jesus Christ. If any thing of this nature be 
peculiarly designed antecedently unto this duty, and 
a season be sought for it with respect thereto, the mind 



OF SPIRITUAL MINDEDNESS. 217 

will be fixed and kept from wandering after variety of 
subjects, wherein it is apt to lose itself, and brings 
nothing to perfection. 

Lastly, be not discouraged with an apprehension, 
that all that you can attain to in the discharge of this 
duty, is so little, so contemptible, as that it is to no 
purpose to persist in it. Nor be wearied with the dif- 
ficulties you meet with in its performance. You have 
to do with him only in this matter, who will not break 
the bruised reed, nor quench the smoking flax ; whose 
will it is that none should despise the day of small 
things. And if there be in this duty a ready mind, it 
is accepted, according to what a man hath, and not 
according to what he hath not. He that can bring 
into this treasury only the mites of broken desires and 
ejaculatory prayers, so they be his best, shall not come 
behind them who cast into it out of their great abun- 
dance in ability and skilh To faint and give out, 
because we cannot arise to such a height as we aim 
at, is a fruit of pride and unbelief. He who finds 
himself to gain nothing by continual endeavors after 
holy, fixed meditations, but only a living, active sense 
of his own vileness and unworthiness, is a sufficient 
gainer by all his pains, cost, and charge. But ordinari- 
ly it shall not be so ; constancy in the duty, will give 
ability for it. Those who conscientiously abide in its 
performance, shall increase in light, wisdom, and ex- 
perience, until they are able to manage it with great 
success. These few plain directions may possibly be 
of some use to the weaker sort of Christians, when 
they find a disability in themselves to the discharge of 
this duty, wherein those who are spiritually minded 

ought to be peculiarly exercised. 

19 



PART II. 



CHAPTER XI. 

The seat of Spiritual Mindedness in the Affections. The 
nature and use of them. The ways and means used by 
God himself to call the affections of men from the 
World. 

In the account given at the entrance of this dis- 
course, of what it is to be spiritually minded, it was re- 
duced to three heads. 

The first was the habitual frame, disposition, and in- 
clination of the mind in its affections. 

The second was the usual exercise of the mind in 
its thoughts, meditations, and desires about heavenly 
things. 

Whereunto, thirdly, was added, the complacency of 
mind in that relish and savor which it finds in spirit- 
ual things, so thought and meditated on. 

The second of these hath hitherto alone been 
spoken to, as that which leads the way to the others, 
and gives the most sensible evidence of the state in- 
quired after. Therein consists the stream, which, ris- 
ing in the fountain of our affections, runs into a holy 
rest and complacency of mind. 

The first and last I shall now handle together and 



220 OF SPIRITUAL MINDEDNESS. ' 

therein comprehend the account of what it is to be 
spiritually minded, 

'Spiritual affections, whereby the soul adheres to 
spiritual things, taking in such a savor and relish of 
them, as wherein it finds rest and satisfaction, is the 
peculiar spring and substance of our being spiritually 
minded.' This is that which I shall now further ex^ 
plain and confirm. 

The greatest contest of heaven and earth is about 
the affections of the poor worm, which we call man. 
That the world should contend for them, is no wonder. 
It is the best that it can pretend to. All things here 
below are capable of no higher ambition than to be 
possessed of the affections of men. And as they lie 
under the curse, it can do us no greater mischief than 
by prevailing in this design. But that the holy God 
should, as it were, engage in the contest, and strive for 
the affections of man, is an effect of infinite conde- 
scension and grace. This he doth expressly ; my son, 
saith he, give me thy heart, Prov. xxiii. 26. It is our 
affections he asketh for, and comparatively nothing 
else ; to be sure he will accept of nothing from us 
without them. The most fat and costly sacrifice will 
not be accepted, if it be without aheart. All the ways 
and methods of the dispensation of his will, by his 
word 5 all the designs of his effectual grace, are suited 
to, and prepared for, this end, namely, to recover the 
affections of man to himself. So he expresseth him^» 
self concerning his word, Deut. x. 12. 'And now, 
Israel, what doth the Lord thy God require of thee, 
but to fear the Lord thy God, to walk in all his ways, 
and to love and to serve the Lord thy God with all 
thy heart, and with all thy soul V And as to the 
word of his grace, he declares it to the same purpose, 



OF SPIRITUAL MINDEBNESS* 221 

Deut. xxx. 6. i And the Lord thy God will circum- 
cise thy heart, and the heart of thy seed ; to love the 
Lord thy God with all thy heart, and with all thy 
soul.' 

And on the other side, all the artifices of the world^ 
all the paint it puts on its face, all the great promises 
it makes, all the false appearances and attires it clothes 
itself with, by the help of Satan, have no other end 
but to draw and keep the affections of men to itself* 
And if the world be preferred before God, in this ad- 
dress which is made to us for our affections, we shall 
justly perish with the world to eternity; and be re- 
jected by him whom we have rejected. Prov. i. 24, 
25, 31. 

Our affections are, upon the matter, our all. They 
are all we have to give or bestow ; the only power of 
our souls, whereby, if We may, we give away ourselves 
from ourselves, and become another's. Other facul- 
ties of our souls, even the most noble of them, are 
suited to receive in to our own advantage ; by our af- 
fections we can give away what we are, and have. 
Hereby, we give our hearts to God, as he requireth* 
Wherefore to him we give our affections, to whom we 
give our all, ourselves, and all that we have $ and to 
whom we give them not, whatever we give, upon the 
matter, we give nothing at all. 

In what we do to or for others ; whatsoever is good, 
■valuable, or praiseworthy in it proceeds from the af- 
fections wherewith we do it. To do any thing for 
others without an animating affection, is but a con* 
tempt of them; for we judge them really unworthy 
that we should do any thing for them : to give to the 
poor upon their importunity, without pity or compas- 
sion ; to supply the wants of saints without love and 



222 OF SPIRITUAL MINDEDNESS. 

kindness, with other actings and duties of the like na- 
ture, are things of no value, things that can recom- 
mend us neither to God nor man. It is so in general 
with God and the world. Whatever we do in the ser- 
vice of God, whatever duty we perform on his com- 
mand, whatever we undergo or suffer for his name's 
sake, if it proceed not from the cleaving of our souls 
to him by our affections, it is despised by him ; he owns 
us not. c As if a man would give all the substance of 
his house for love, it would utterly be contemned:' 
Cant. v. ; so if a man would give to God all the sub- 
stance of his house without love, it would in like man- 
ner be despised. And however, on the other hand, 
we may be diligent, industrious, and sedulous in and 
about the things of this world, yet, if it have not our 
affections, we are not of the world, we belong not to 
it. They are the seat of all sincerity, which is the 
jewel of divine and human conversation, the life and 
soul of every thing that is good and praiseworthy ; 
whatever men pretend, as their affections are, so are 
they. Hypocrisy is a deceitful interposition of the 
mind, on various reasons and pretences, between men's 
affections and their profession, whereby a man appears 
to be what he is not. Sincerity is the open avowment 
of the reality of men's affections, which renders them 
good and useful. 

Affections are in the soul as the helm in the ship ; if 
it be laid hold on by a skilful hand, he turneth the 
whole vessel which way he pleaseth. If God hath the 
powerful hand of his grace upon our affections, he 
turns our soul to a compliance with his institutions, in- 
structions, afflictions, trials, all sorts of providences, 
and in mercy holds them firm against all wi ads and 
storms of temptations, that they shall not hurry them 



OF SPIRITUAL MINDEDNESS. 223 

on pernicious dangers. Such a soul alone is tractable 
and pliable to all intimations of God's will. 

All others are stubborn and obstinate, stout hearted, 
and far from righteousness. And when the world hath 
the hand on our affections, it turns the mind, with the 
whole industry of the soul, to its interest and concerns. 
And it is in vain to contend with any thing that hath 
the power of our affections in its disposal, it will pre- 
vail at last. 

On all these considerations, it is of the highest im- 
portance to consider aright how things are stated in 
our affections, and what is the prevailing bent of them. 
Iron sharpeneth iron, so a man sharpeneth the counte- 
nance of his friend, saith the wise man, Prov. xxviL 
17. Every man hath his edge, which may be sharpen- 
ed by outward helps and advantages : the predominant 
inclination of a man's affections is his edge. Accord- 
ing as that is set, so he cutteth and works ; that way 
he is sharp and keen, but blunt to all other things. 

Now because it must be, that our affections are 
either spiritual or earthly in a prevailing degree ; that 
either God hath our hearts, or the world ; that our 
edge is towards heaven, or towards things here below ; 
before I come to give an account of the nature and 
operations of spiritual affections, I shall consider and 
propose some of these arguments and motives which 
God is pleased to make use of, to call off our affec- 
tions from the desirable things of this world : for as 
they are weighty and cogent, such as cannot be neg- 
lected without the greatest contempt of divine wis- 
dom and goodness, so they serve to press and enforce 
those arguments and motives that are proposed to us, 
to set our affections on things that are above, which 
is to be spiritually minded. 



224? OF SPIRITUAL MINDEDNESS. 

First. He hath, in all manner of instances, poured 
contempt on the things of this world, in comparison 
of things spiritual and heavenly. All things here below 
were at first made beautiful and in order, and were de- 
clared by God himself to be exceeding good, and that 
not only in their being and nature, but in the use 
whereunto they were designed. They were then de* 
sirable to men, and the enjoyment of them would have 
been a blessing, without danger of temptation \ for 
they were the ordinance of God, to lead us to the 
knowledge of him, and love to him : but since the en- 
trance of sin, whereby the world fell under the curse, 
and into the power of Satan, the things of it in his 
management, are become effectual means to draw oft 
the heart and affections from God ; for it is the world 
and the things of it, as summed up by the apostle, .1 
John ii. 15, 16, that alone strive for our affections to 
be the object of them. Sin and Satan do but woo for the 
world to take them off from God : by them doth the god 
of this world blind the eyes of them that believe not : 
and the principal way whereby he worketh in them is 
by promises of satisfaction to all the lusts of the minds 
of men, with a proposal of whatever is dreadful and 
terrible in the want of them. Being now in this state 
and condition, and used to this end, through the craft 
of Satan, and the folly of the minds of men, God hath 
showed, by various instances, that they are all vain, 
empty, unsatisfactory, and every way to be despised, 
in comparison of things eternal. 

First. He did it most eminently and signally in the 
life, death, and cross, of Christ. What can be seen or 
found in this world, after the Son of God hath spent 
his life in it, not having where to lay his head , and af- 
ter he went out of it on the cross \ Had there been 



OF SPIRITUAL MINDEDNESS, 225 

aught of real worth here below, certainly he had enjoy- 
ed, if not crowns and empires, which were all in his 
power ; yet such goods and possessions as men of sober 
reasonings and moderate affections esteem a compe- 
tency. But things were quite otherwise disposed, to 
manifest that there is nothing of value or use in these 
things, but only to support nature to the performance 
of service to God, wherein they are serviceable to eter- 
nity. He never attained, he never enjoyed, more than 
daily supplies of bread out of the stores of Providence, 
and which alone he hath instructed us to pray for. 
Matt. viii. 20. In his cross the world proclaimed all 
its good qualities, and all its powers ; and hath given 
to them that believe, its naked face to view and con- 
template. Nor is it now one jot more comely than 
it was when it had gotten Christ on the cross. Hence 
is that inference and conclusion of the apostle, Gal. 
vi. 14. ' But God forbid that I should glory, save in 
the cross of our Lord Jesus Christ, whereby the world 
is crucified to me, and I to the world. 9 Since I have 
believed, since I have a sense of the power and virtue 
of the cross of Christ, I have done with all things in this 
world : it is a dead thing to me, nor have I any affec- 
tion for it. This is that which made the difference be- 
tween the promises of the old covenant and the 
new : for they were many of them about temporal 
things, the good things of this world and this life ; 
those of the new are mostly of things spiritual and 
eternal. God would not call off the church Avholly 
from a regard to these things, until he had given a de- 
monstration of their emptiness, vanity, and insufficien- 
cy, in the cross of Christ. 2 Cor. iv. 16 — 18. 

Whither so fast, my friend 1 < What meaneth this 
rising so early, and going to bed late, eating the bread 



226 OF SPIRITUAL MINDEDNESS. 

of carefulness V Why this diligence 1 Why these 
contrivances % Why these savings and hoardings of 
riches and wealth % To what end is all this care and 
counsel % Alas ! saith one, it is to get that which is 
enough in and of this world for me and my children, 
to prefer them, to raise an estate for them, which, if 
not so great as others, may yet be a competency, to 
give them some satisfaction in their lives, and some 
reputation in the world. Fair pretences ! neither shall 
I ever discourage any from the exercise of industry in 
their lawful callings : but yet I know, that with many, 
this is but a pretence and covering for a shameful en- 
gagement of their affections to the world. Wherefore, 
in all these things, be persuaded sometimes to have an 
eye to Jesus, the author and finisher of our faith : 
behold how he is set before us in the gospel, poor, 
despised, reproached, persecuted, nailed to the cross, 
and all this by the world. Whatever be your designs 
and aims, let his cross continually interpose between 
your affections and thi world. If you are believers, 
your hopes are, within a few days, to be with him for 
evermore. To him you must give an account of your- 
selves, and what you have done in this world : will 
it be accepted with him to declare what you have sav- 
ed of this world ; what you have gained ; what you 
have preserved and embraced yourselves in; and what 
you have left behind you 1 Was this any part of his 
employment and business in this world] Hath he left 
us an example for any such course % Wherefore no 
man can set his affections on things here below, who 
hath any regard to the pattern of Christ, or is in any 
measure influenced with the power and efficacy of his 
cross. My love is crucified, said a holy martyr of 
old ; he whom his soul loved was so, and in him his 



OF SPIRITUAL MINDEDNESS. 227 

love to all things here below. Do you, therefore, 
find your affections ready to be engaged to. or too 
much entangled with the things of this world] Are 
your desires of increasing them, your hopes of keep- 
ing them, your fears of losing them, your love to 
them, and delight in them, operative in your minds, 
possessing your thoughts, and influencing your con- 
versations'? Turn aside a little, and by faith contem- 
plate the life and death of the Son of God; a blessed 
glass will it be, where you may see what contemptible 
things they are which you perplex yourselves about. 
Oh ! that any of us should love or esteem the things 
of this world, the power, riches, goods, or reputation 
of it, who have had a spiritual view of them in the 
cross of Christ ! 

Perhaps it will be said, that the circumstances 
mentioned were necessary to the Lord Christ, with re- 
spect to the especial work he had to do, as the Saviour 
and Redeemer of the church : and, therefore, it doth 
not thence follow that we ought to be poor, and want 
all things, as he did. I confess it doth not ; and, there- 
fore, do all along make an allowance for honest indus- 
try in our callings. But this follows unavoidably 
hereon, that what he did forego and trample on for 
our sake, that ought not to be the object of our affec- 
tions ; nor can such affections prevail in us, if he 
dwell in our hearts by faith. 

Secondly. He hath done the same in his dealings 
with the apostles, and generally with all that have 
been most dear to him, and instrumental to the inter- 
est of his glory in the world, especially since life and 
immortality were brought to light by the gospel. He 
had great work to do by the apostles, and that of the 
greatest use to his interest and kingdom. The laying 



228 OF SPIRITUAL MINDEDNESS. 

of the foundations of the glorious kingdom of Christ 
in the world, was committed to them. Who would 
not think that he should provide for them, if not prin- 
cipalities or popedoms, yet at least arch-bishoprics and 
bishoprics, with other good ecclesiastical dignities and 
preferments 1 Hereby might they have been made 
meet to converse with princes, and had been freed 
from the contempt of the vulgar \ but Infinite Wis* 
dom did otherwise dispose of them and their concerns 
in this world: for as God was pleased to exercise 
them with the common afflictions and calamities of 
this life, which he makes use of to take off the sweet- 
ness of present enjoyments, so they lived and died in 
a condition of poverty, distress, persecution, and re- 
proach. God set them forth as examples as to other 
ends, namely, of light, grace, zeal, and holiness, in 
their lives 5 so to manifest of how little concernment to 
oar own blessedness, or an interest in his love, is the 
abundance of all things here* below, as also, that the 
want of them all may consist with the highest partici- 
pation of his love and favor. 1 Cor. iv. 9, 11 — 13,* 
4 For I think that God hath set forth us the apostles 
last, as it were, appointed to death. For we are made 
a spectacle to the world, and to angels, aiid to men. 
Even to this present hour we both hunger and thirst, 
and are naked, and are buffeted, and have no certain 
dwelling place, and labor, working with our own hands : 
being reviled, we bless ; being persecuted, we suffer 
it 5 being defamed, we entreat : we are made as the 
filth of the world, and are the offsc oaring of all things 
to this day.' And if the consideration hereof be not 
of weight with others, undoubtedly it ought to be so 
with them who are called to preach the gospel, and 
are the successors to the apostles. There can be no- 



OF SPIRITUAL MINDEDNESS. 229 

thing more uncouth, absurd, and shameful, nothing 
more opposite to the intimation of the wisdom and will 
of God, in his dealings with those first and most 
honorable dispensers of it, than for such persons to 
seek and follow greedily after secular advantages, in 
worldly powers, riches, wealth, and honor. Hence 
there hath been, in former ages, an endeavor to separate 
such persons as were by any means dedicated to the 
ministry of the gospel from all secular dignities and 
revenues. Yea, some maintained, that they were to 
enjoy nothing of their own, but were to live on alms, 
or the free contributions of the people. But this was 
quickly condemned as heresy, in WicklifT and others. 
Yet another sort set up, that would pretend thereto, as 
to themselves, though they would not oblige all others 
to the same rule. This produced some swarms of beg- 
ging friars, whom they of the church, who were in 
possession of wealth and power, thought meet to laugh 
at and let alone ; of late years this contest is at an 
end. The clergy have happily gotten the victory, and 
esteem all due to them, that they can by any ways 
obtain ; nor is there any greater crime, than for a man to 
be otherwise minded. But these things are not our 
present concernment. From the beginning it was 
not so. And it is well if, in such a way, men are able 
to maintain the frame of mind inquired after, which is 
life and peace. 

Thirdly. God continues to cast contempt on these 
things, by giving always incomparably the greatest por- 
tion of them to the vilest men, and his own avowed 
enemies. This was a temptation under the old cove- 
nant, but is highly instructive under the new. None 
will judge those things to be of real value, which 'a 
wise man casts out daily unto swine, making little or 

20 



230 OF SPIRITUAL MINDEDNESS. 

no use of them in his family.' Those monsters of 
men, Nero and Heliogabalus, had more interest in, and 
more power over, the things of this world, than ever 
had the best of men. Such villains in nature, so per- 
nicious to human society, that their not being was 
the interest of mankind ; but yet more of the world 
poured on them, than they knew either how to enjoy, 
possess, use, or abuse. Look on all the principal 
treasures and powers of this world, as in the hands of 
one of these monsters, and there disposed of by Divine 
Providence, and you may see at what rate God values 
them. 

At this day, the greatest, most noble, wealthy, and 
fruitful parts of the earth, are given to the great Turk, 
with some other eastern potentates, either Mahome- 
tans or Pagans, who are prepared for eternal destruc- 
tion. And if we look nearer home, we may see in 
whose hands is the power of the chiefest nations of 
Europe, and to what end it is used. The utmost of 
what some Christian professors among ourselves are 
intent and designing upon, as that which would render 
them wondrous happy in their own apprehensions, put 
hundreds of them together, and it would not answer 
the waste made by the forementioned beasts every 
day. 

Doth not God proclaim herein, that the things of 
this world are not to be valued or esteemed ? If they 
were so, and had a real worth in themselves, would 
the holy and righteous God make such a distribution 
of them? The most of those whom he loves, who 
enjoy his favor 5 not only comparatively, have the 
meanest share of them, but are exercised with all the 
evils that the destitution and want of them can be 
accompanied with. His open and avowed enemies, in 



OF -SPIRITUAL MINDEDNESS. 231 

the mean time, have more than they know what to do 
with. Who would set his heart and affections on 
those things which God poureth into the bosoms of the 
vilest men, to be a snare to them here, and an aggra- 
vation of their condemnation for ever ? It seems, you 
may go and take the world, and take the curse, death 
and hell, along with it ; and what will it profit a man 
to gain the whole world and lose his own soul ? What 
can any man do on the consideration hereof, who will 
not forego all his hopes and expectations from God, 
but retreat to the faith of things spiritual and eternal, 
as containing an excellency in them incomparably 
above all that may be enjoyed here below 1 

Fourthly. He doth continue to give perpetual instan- 
ces of their uncertainty and unsatisfactoriness, in the 
utter disappointment of men that have had expecta- 
tions from them. The ways hereof are various, and 
the instances so multiplied, as that most men in the 
world, unless they are like the fool in the gospel, who 
bade his soul take its ease for many years, because his 
barns were full, live in perpetual fears and apprehen- 
sions, that they shall speedily lose whatever they en-? 
joy ; or are under the power of a stupid security. But 
as to this consideration of them, there is such an ac-> 
count given by the wise man, as to which nothing can 
be added, or which no reason or experience is able to 
contradict. Eccl. ii. By these and the like ways, doth 
God cast contempt on all things here below ; discov- 
ering the folly and falseness of the promises which 
the world makes use of to allure our affections to 
itself. This, therefore, is to be laid as the foundation 
in all our considerations, to what or whom we shall 
cleave by oar affections, that God hath not only de-? 
clared the insufficiency of these things to give us that 



232 OF SPIRITUAL MINDEDNESS. 

rest and happiness which we seek after, but also poured 
contempt upon them, in his holy, wise disposal of them 
in the world. 

Secondly, God hath added to their vanity, by short- 
ening the lives of men, reducing their continuance in 
this world to so short and uncertain a season, as it is 
impossible they should take any solid satisfaction in 
what they enjoy here below. So it is expressed by 
the Psalmist. 'Behold thou hast made my days as an 
hand breadth, and my age is nothing before thee.' 
Hence he draws two conclusions. 

First. That every man, at his best estate, is but 
vanity. 

Second. That every l man walks in a vain show ; 
surely they are disquieted in vain ; he heapeth up 
riches, and knoweth not who shall gather themu' Psal. 
xxxix. 5, 6. The uncertainty and shortness of the 
lives of men render all their endeavors and contrivan- 
ces about earthly things both vain and foolish. When 
men lived eight or nine hundred years, they had an 
opportunity to suck out all the sweetness that was in 
creature comforts, to make large provisions of them, 
and to have long projections about them. But when 
they had so 3 they all issued in that violence, oppression, 
and wickedness, which brought tta flood on the world 
of ungodly mem And it still so abides ; the more of, 
&nd the longer men enjoy these things, the more, with- 
out the sovereign preservative of grace, will they 
abound in sin and provocations of God. But God 
hath reduced the life of man to the small pittance of 
seventy years \ casting what may fall out of a longer 
continuance into travail and sorrow. Besides, that 
space is shortened with the most, by various and innu- 
merable incidences and occasions. Wherefore, in 






OF SPIRITUAL MINDEBNESS. 233 

these seventy years, consider how long it is before 
men begin to have a taste or relish of the things of 
this life ; how many things fall in cross, to make us 
weary of them before the end of our days ; how few 
among us, not one of a thousand, attain that age 3 
what is the uncertainty of all men living, as to the 
continuance of their lives to the next day 5 and we 
shall see that the holy, wise God, hath left no such 
season for their enjoyment, as might put a value upon 
them. And when, on the other hand, it is remember- 
ed, that this man, who is of such short continuance in 
this world, is yet made for eternity, eternal blessed- 
ness or misery, which- state depends wholly on his in- 
terest in things above, and setting his affections on 
them, they must forfeit all their reason, as well as bid 
defiance to the grace of God, who gives them up for 
things below. 

Moreover, God hath openly and fully declared the 
danger that is in these things, as to their enjoyment 
and use ; and what multitudes of souls miscarry, by 
an inordinate adherence to them ! For they are the 
matter of those temptations, whereby the souls of 
men are ruined forever ; the fuel that supplies the fire 
of their lusts, until they are consumed by it* 

Men, under the power of spiritual convictions, fall 
not into sin, fail not eternally, but by the means of 
temptation. That is the mire wherein this rush doth 
grow. For others who live and die in the madness 
and wildness of nature, without any restraint in their 
minds from the power of convictions, they need no 
external temptations, but only opportunities to exert 
their lusts. But for those who by any means are con- 
vinced of sin, righteousness, and judgment, so as to 
design the ordering of their lives, with respect to the 

20* 



H34f OF SPIRITUAL MlNDEDNESS* 

sense they have of them, they fall not into actual sin, 
but upon temptations. That, whatever it be, which 
causeth, occasioneth, and prevaileth on a convinced 
person, to sin, that is temptation. Wherefore, this is 
the great means of the ruin of the souls of men. 

Now, though there are many principles of temp- 
tation, many causes that actually concur in its efficacy, 
as sin, Satan, and other men, yet the matter of almost 
all ruinous temptations is taken out of this world, and 
the things of it. Thence doth Satan take all his darts ; 
thence do evil men derive all the ways and means 
whereby they corrupt others, and from thence is all 
the fuel of sin and lust taken. And which adds to this 
evil, all that is in the world contributes its utmost 
thereto. l All that is in the world, is the lust of the 
flesh, the lust of the eyes, and the pride of life.' 1* 
John ii* 16. It is not a direct formal enumeration of 
the things that are in the world, nor a distribution of 
them under several (heads ; but it is so of the principal 
lusts of the minds of men, whereto all things are sub- 
servient* Wherefore, not only the matter of all temp- 
tations is taken out of the world, but every thing that 
is in the world is apt and fit to be abused to that end. 
For it were easy to show, that there is nothing desira- 
ble or valuable in this whole world, but it is reducible 
to a subserviency to one or other of these lusts, and 
is applicable to the interest and service of temptations 
and sins. 

When men hear of these things, they are apt to say, 
'let the dream be to them that are openly wicked, and 
the interpretation of it to them that are profligate in 
sin.' To unclean persons, drunkards, oppressors, 
proud, ambitious persons, it may be, it is so ; but as to 
them, they use the things of this world with a due mo- 



OT SPIRITUAL JSTINBEDNESS. 235 

deration, so as they are no snare to them. But to 
own they are used to what end soever, if the affections 
of men are set upon them, one way or other, there is 
nothing in the world, but is thus a snare and tempta- 
tion. However, we should be very careful how we ad- 
here to or undervalue, that which is the cause and 
means of the ruin of multitudes of souls. By the 
warnings given us hereof, doth God design, as to the 
use of means, to teach us the vanity and danger of fix- 
ing our affections on things below. 

Lastly, Things are so ordered in the holy, wise 
dispensation of God's providence, that it requires much 
spiritual wisdom to distinguish between the use and 
the abuse of these things, between a lawful care about 
them, and an inordinate cleaving to them. Few dis- 
tinguish aright here 5 and therefore in these things 
will many find their great mistake at the last day. 
The disappointments that they will fall under, as to 
what concerns their earthly enjoyments and the use of 
them, wherewith they were intrusted. See Mat. xxv. 
34, to the end of the chapter. 

It is granted that there is a lawful use of these 
things, a lawful care and industry about them. So it 
is also acknowledged, it cannot be denied, that there 1 
is an abuse of them, springing from an inordinate love 
and cleaving to them. But here men deceive them- 
selves, taking their measures by the most crooked, un-^ 
certain rules. Some make their own inclinations the 
rule and measure of what is lawful and allowable ; 
some the example of others 5 some the course of the 
world ; some their own real or pretended necessities. 
They confess that there is an inordinate love of those 
things, and an abuse of them, in excesses of various 
sorts, which the scripture plainly affirms, and which 



230 OF SPIRITUAL MINDEDNESS, 

experience gives open testimony to. But as to their 
state and circumstancs, their care, love, and industry, 
are all allowable. That which innuenceth all these 
persons, is self love, which inveterate, corrupt affec- 
tions, and false reasonings, make an application of to 
these occasions. 

Hence we may have men approving of themselves as 
just stewards of their enjoyments, whilst others judge 
them hard, covetous, earthly minded ; no way laying 
out what they are intrusted with, to the glory of God, 
in any due proportion. Others also think not amiss of 
themselves in this kind, who live in palpable excesses, 
either of pride of life or sensual pleasures, vain ap- 
parel, and the like. So, in particular, most men in 
their feastings and entertainments, walk in direct con- 
tempt of the rules which our Saviour gives in that 
case 5 Luke xiv. 12 — 14, and yet approve themselves 
therein 

But what if any of us should be mistaken in our 
rule and application of it to our conditions ? Men at 
sea may have a fair gale of wind, wherewith they may 
sail freely and smoothly for a season, and yet, instead 
of being brought into a port, be cast by it at last on 
destructive shoals or rocks. 

And what if that which we esteem allowable, love, 
care, and industry, should prove to be the fruit of earth- 
ly affections, inordinate and predominant in us ; what 
if we miss in our measures, and that which we approve 
of in ourselves should be disapproved of God 5 we are 
cast forever, we belong to the world, and with the 
world we shall perish. 

It may be said, that if it be so difficult to distinguish 
between these things, namely, the lawful use of things 
here below, and their abuse ; the allowable industry 



OF SPIRITUAL MINDEDNES8. 237 

about them, and the inordinate love of them, on the 
knowledge whereof our eternal condition depends, it 
is impossible but men must spend their time in solicit- 
ous anxiety of mind, as not knowing when they have 
aright discharged their duty. 

Ans. (1.) I press these things at present no further, 
but only to show how dangerous a thing it is for any 
to incline in his affections^o the things of this world, 
wherein an excess is ruinous, and hardly discoverable. 
Surely, no wise man will venture freely and frequent- 
ly to the edge of such a precipice. He will be jealous 
of his measures, lest they will not hold by the rule of 
the word. And a due sense hereof is the best preserv- 
ative of the soul, from cleaving inordinately to these 
things below. And when God, in any instance, by 
afflictions, or otherwise, shows to believers their 
transgression herein, and how they have exceeded, 
Job xxxviii. 8, 9, it makes them careful for the future. 
They will now or never be diligent, that they fall not 
under that peremptory rule. 1 John ii. 14. 

Secondly. Where the soul is upright and sincere, 
there is no need in this case of any more solicitous- 
ness or anxiety of mind, than there is to or about oth- 
er duties. But when it is biased and actuated by self 
love, and its more strong inclinations are to things 
present, it is impossible men should enjoy solid peace, 
or be freed from severe reflectionson them by their own 
consciences, in such seasons wherein they are awaken- 
ed to their duty, and the consideration of their state ; 
nor have I any thing to tender for their relief. With 
others it is not so $ and therefore I shall so far digress 
in this place, as to give some directions to those who 
in sincerity would be satisfied in this lawful use and 



238 OF SPIRITUAL MINDEDNESS. 

enjoyment of earthly things ; so as not to adhere to 
them with inordinate affections. 

First. Remember always that you are not proprie- 
tors, nor absolute possessors of these things, but only 
stewards of them. With respect to men, yott are, or 
may be, just proprietors of what you enjoy; with re- 
spect to him who is the great possessor of heaven and 
earth, you are but stewards* This stewardship we are 
to give an account of, as we are taught in the parable, 
Luke xvi. 1, 2. This rule always attended to, will be 
a blessed guide in all instances and occasions of duty. 
But if a man be left in trust with houses and large 
possessions, as a steward for the right lord, owner, and 
proprietor of them ; if he fall into a pleasing dream, 
that they are all his own, and use them accordingly, it 
will be a woful surprisal to him, when he shall be called 
to account for all he hath received and laid out, whe- 
ther he will or not ; and when indeed he hath nothing to 
pay. It will scarce be otherwise with them at the 
great day, who forget the trust which is committed to 
them, and suppose they may do what they will, with 
what they call their own. 

Secondly. There is nothing in the ways of getting, 
enjoying, or using of these things, but giveth its own 
evidence to spiritual wisdom, whether it be within the 
bounds of duty or not. Men are not lightly deceived 
herein, but when they are evidently under the power 
of corrupt affections, or will not at all attend to them- 
selves, and the language of their own consciences. It 
is a man's own fault alone, if he know not wherein he 
doth exceed. 

A due examination of ourselves in the sight of God, 
with respect to these things, the frame and actings of 
our minds in them, will greatly give check to our cor- 



OF SPIRITUAL MINDEDNESS. 239 

rupt inclinations, and discover the folly of those rea- 
sonings, whereby we deceive ourselves into the love of 
earthly things, or justify ourselves therein, and bring 
to light the secret principle of self love, which is the 
root of all this evil. 

Thirdly. If you would be able to make a right 
judgment in this case, be sure that you have another 
object for your affections, which hath a predominant 
interest in your minds, and which will evidence itself 
so to have on all occasions. Let a man be never so ob- 
servant of himself, as to all outward duties required of 
him, with respect to these earthly things ] let him be 
liberal in the disposal of them on all occasions ; let 
him be watchful against all intemperance and excesses 
in the use of them ; yet if he hath not another object 
for his affections, which hath a prevailing influence 
upon them ; if they are not set upon the things that 
are above ; one way or other, it is the world that hath 
the possession of his heart. For the affections of our 
minds will and must be placed, in chief, on things be- 
low or things above ; there will be a predominant love 
in us ; and therefore, although all our actions should 
testify another frame, yet if God, and the things of 
God, be not the principal object of our affections ; by 
one way or other, unto the world we do belong ; this 
is that which is taught us so expressly by our Saviour, 
Luke xvi. 9 — 13. 4 And I say unto you, make to your- 
selves friends of the mammon of unrighteousness, 
that when you fail, they may receive you into ever- 
lasting habitations. He that is faithful in that which 
is the least, is faithful also in much ; and he that is unjust 
in the least, is unjust also in much. If therefore you 
have not been faithful in the unrighteous mammon, 
who will commit to your trust the true riches ? And 
if you have not been faithful in that which is another 



240 OF SPIRITUAL MINDEDNESS. 

man's, who shall give you that which is your own l 
No servant can serve two masters ; for either he will 
hate the one, and love the other ; or else he will hold 
to the one, and despise the other 5 ye canot serve God 
and mammon.' 

Fourthly. Labor continually for the mortification 
of your affections to the things of this world. They 
^re in the state of corrupted nature, set and fixed on 
them ; nor will any reasonings or considerations ef- 
fectually divert them, or take them off in a due man- 
ner, unless they are mortified to them by the cross of 
Christ. Whatever change be otherwise wrought in 
them, it will be of no advantage to us. It is mortifica- 
tion alone, that will take them off from earthly things, 
to the glory of God. Hence the apostle, having given 
us that charge, set your affections on things above, 
and not on things below on the earth, Col. iii. 2, adds 
this, as the only way and means whereby we may do 
so : Mortify therefore your members that are on the 
earth, v. 5. Let no man think that his affections will 
fall off from earthly things of their own accord. The 
keenness and sharpness of them, in many things, may 
be abated by the decay of their natural powers in age, 
and the like. They may be abated by frequent disap- 
pointments, by sickness, pains, and afflictions, as we 
shall see immediately ; or they may be willing to a dis- 
tribution of earthly enjoyments, to have the reputation 
of it, wherein they still cleave to the world, but under 
another shape and appearance. They may be startled 
by convictions, so as to do many things gladly, that 
belong to another frame. But on one pretence or other, 
under one appearance or other, they will forever ad- 
here and cleave to earthly things, unless they are mor- 
tified to them, through faith in the blood and cross of 



OF SPIRITUAL MINDEDNESS. 241 

Christ. Gal. vi. 14. Whatever thoughts you may 
have of yourselves in this matter, unless you have the 
experience of a work of mortification on your affec- 
tions, you can have no refreshing ground of assurance, 
that you are in any thing spiritually minded. 

Fifthly. In all instances of duty belonging to your 
stewardship of earthly things, attend diligently to the 
rule of the word ; without this, the grace exhorted to 
may be abused. So of old, under a pretence of a re- 
linquishment of the things of this world, because of 
the danger in adhering to them, their own supersti- 
tion, and the craft of other men, prevailed with many, 
to part with all they had, to the service of others, not 
better, it may be, nor so good as themselves. This 
evil wholly arose from want of attendance to the rule 
of truth, which gives no such direction in ordinary 
cases. But there is not much seen, in these days, of 
an excess in that kind. On the other hand, in all in- 
stances of duties of this nature, most men's minds are 
habitually influenced with pretences, reasonings, and 
considerations, that turn the scales as to what they 
ought to do in proportion, in this duty, on the side of 
the world. If you would be safe, you must in all in- 
stances of duty, as in works of charity, piety, and 
compassion, give authority in and over your souls, to 
the rule of the word. Let neither self, nor unbelief, 
nor the custom and example of others, be heard to 
speak 5 but let the rule alone be attended to, and to 
what that speaks, yield obedience. 

Unless these things are found in us, none of us, no 
man living, if it be not so with him, can have any re- 
freshing evidence or assurance, that he is not under 
the power of an inordidate, yea, and predominant love 

to this world. 

21 



242 OF SPIRITUAL MINDEDNESS. 

And indeed, to add a little further on the occasion 
of this digression, it is a sad thing to have this excep- 
tion made against the state of any man, on just 
grounds 5 yea, but he loves the world. He is sober 
and industrious, he is constant in duties of religion, it 
may be, an earnest preacher of them, a man of sound 
principles, and blameless as to the excesses of life : 
but he loves the world. The question is, how doth 
this appear 1 It may be, what you say, is but one of 
those evil surmises which all things are filled with. 
Wherefore, I speak it not at all to give countenance to 
the rash judging of others, which none are more prone 
to, than those who one way or other are eminently 
guilty themselves. But I would have every man judge 
himself, that we be none of us condemned of the 
Lord. If notwithstanding the things mentioned, any 
of us do centre in self, which is supplied and filled 
with the world ; if we prefer self above all other things, 
aim at the satisfaction of self in what we do well or 
ill, are useless to the only good and blessed, ends of 
these earthly things, in supplying the wants of others, 
according to the proportions wherewith we are in- 
trusted j it is to be feared, that the world, and the 
things that are in it, have the principal interest in our 
affections. 

And the danger is yet greater with them who divert 
on the other extreme. Such are they who, in pride of 
life, vanity in apparel, excess in drinking, pampering 
the flesh every day, tread close on the heels of the 
world, if they do not also fully keep company with it. 
Altogether in vain is it for such persons to counte- 
nance themselves with an appearance of other graces 
in them, or the sedulous performance of other duties. 
This one rule will eternally prevail against them ; if 



OF SPIRITUAL MINBEDNES3. 243 

any man love the world, the love of the Father is not 
in him. And by the way, let men take heed how they 
walk in any instance against the known judgment and 
practice of the wiser or more experienced sort of 
Christians, to their regret and sorrow, if not to their 
offence and scandal, or in any way whereto they win 
the consent of their own light and conscience, by such 
reasonings and considerations as will not hold weight 
in the balance of the sanctuary. Yet thus, and no other- 
wise, is it with all those who, under a profession of 
religion, indulge to any excesses wherein they are 
conformed to the world* 

Fifthly. God makes a hedge against the excesses 
of the affections of men, rational and any way enlight- 
ened, to the things of this world, by suffering the gen- 
erality of men to carry the use of them, and to be car- 
ried by the abuse of them, into actings so filthy, so 
abominable, so ridiculous, as reason itself cannot but 
abhor. Men by them transform themselves into beasts 
and monsters, as might be manifested by all sorts of 
instances : hence the wise man prayed against riches, 
lest he should not be able to manage the temptations 
wherewith they are accompanied. Prov. xxx. 8, 9. 

Lastly. To close this matter, and to show us what 
we are to expect, in case we set our affections on 
things here below, and they have thereby a predomi- 
nant interest in our hearts, God hath positively deter- 
mined and declared, that if it be so, he will have no- 
thing to do with us, nor will accept of those affections 
which, we pretend, we can and do spare for him, and 
spiritual things. If we abstain from open sins, if we 
abhor the lewdness and uncleanness of men in the 
world, if we are constant in religious duties, and give 
ourselves up to walk after the most strict sort in re- 



244 OF SPIRITUAL MINDEDNESS. 

iigion, like Paul in his Pharisaism, may we not, will 
some say or think, find acceptance with God, though 
our hearts cleave inordinately to the things of this 
world 1 I say, God hath peremptorily determined the 
contrary 5 and if other arguments will not prevail 
with us, he leaves us at last to this, go love the world 
and the things of it, but know assuredly you do it to 
the eternal loss of your souls. 1 John ii. 15. Jam. 4. 
These few instances have I given of the arguments 
and motives whereby God is pleased to deter us from 
fixing our affections on things here below. And they 
are most of them such only as he maketh use of in the 
administration of his providence. There are two other 
heads of things that offer themselves to our considera- 
tion. 

First. The ways, means, arguings, and enticements, 
which the world makes use of to draw, keep, and se- 
cure the affections of men to itself, 

Secondly. The secret, powerful efficacy of grace, 
in taking off the heart from these things, turning and 
drawing it to God, with the arguments and motives 
that the Holy Spirit maketh use of, in and by the word, 
to this end ; and wherein we must show what is the 
act of conquering grace, wherein the heart is finally 
prevailed on to choose and adhere to God in love im- 
mutable. But these things cannot be handled in any 
measure according to their nature and importance, 
without such length of discourse, as I cannot here di- 
vert to. I shall therefore proceed to that which is the 
proper and peculiar subject before us. 



OF SPIK1TITAL MINDEDNESS.. 245 



CHAPTER XII. 

What is required in and to our affections, that they may 
be spiritual. A threefold work on the affections de- 
scribed. 

To declare the interest of our affections in this 
frame of being spiritually minded, and what they con- 
tribute thereto, I shall do these three things : 

First. Declare what is required hereto, that our 
affections may be spiritual, wherein lies the foundation 
of the whole duty. 

Secondly. What are their actings when they are so 
spiritual. 

Thirdly. What are the means whereby they may 
be kept and preserved in that frame, with sundry other 
things of the like nature. How our affections are 
concerned in, or belong to, the frame of mind inquired 
after, hath been before declared. Without spiritual 
affections, we cannot be spiritually minded. And 
that they may be of this use, three things are required : 

First. Their principle. 

Secondly. Their object. 

Thirdly. The way and manner of their application 
to their proper object, by virtue of that principle. 

First. As, to the principle, acting in them, that our 
affections may be spiritual, and the spring of our be 
insf spiritually minded, it is required that they be 
changed, renewed, and inlaid with grace, spiritual and 
supernatural. To clear the sense hereof, we must a 
little consider, what is their state by nature, and then, 
by what means they may be wrought upon, as to a 
change, or a renovation. For they are like to some 
things, which in themselves, and their own nature, are 



246 OF SPIRITUAL MINDEDNESS, 

poisonous ; but being corrected, and receiving a due 
temperament, from a mixture of other ingredients, be- 
come medicinal, and of excellent use. 

First. By nature, our affections all of them, are de- 
praved and corrupted. Nothing in the whole nature 
of man, no power or faculty of the soul, is fallen under 
greater disorder and depravation by the entrance of 
sin, than our affections are. in and by them is the 
heart wholly gone and turned off from God. Tit. iii. 
3. It were a long work to set forth this depravation 
of our affections, nor doth it belong to our present 
design. Some few things I shall briefly observe con- 
cerning it, to make way for what is proposed concern- 
ing their change. 

First. This is the only corruption and depravation 
of our nature by the fall, evident in and to reason, or 
the light of nature itself. Those who were wise 
among the heathen, both saw it and complained of it. 
They found a weakness in the mind, but saw nothing of 
its darkness and depravation as unto things spiritual* 
But they were sensible of this disorder and tumult of 
the affections in things moral, which renders the minds 
of men like a troubled sea,, whose waters cast up mire 
and dirt. This greatly aggravates the neglect of them 
who are not sensible of it in themselves, seeing it is 
discernible in the light of nature* 

Secondly. They are as depraved, the seat and sub- 
ject of all lusts, both of the flesh and of the spirit 
Yea, lust or evil concupiscence, is nothing but the ir 
regular motion and acting of our affections, as deprav 
ed, defiled, corrupted* Rom. viL 9. Hence, no ona 
sin can be mortified without a change wrought in the 
affections. 

Thirdly. They are the spring, root, and cause of 



OF SPIRITUAL MINDEDNESS. 24>7 

all actual sin in the world. Mat. xv. 19. The evil 
heart in the scripture, is the corrupt affections of it, 
with the imaginations of the minds, whereby they are 
excited and acted. Gen. vi. 5. These are they which 
at this time fill the whole world with wickedness, 
darkness, confusion, and terror. And we may learri 
what is their force and efficacy from these effects. 
So the nature of the plague is most evident, when we 
see thousands dying of it every week. 

Fourthly. They are the way and means whereby 
the soul applies itself to all sinful objects and actings^ 
Hence are they called our members, our earthly mem- 
bers 5 because, as the body applies itself to its opera- 
tions by its members, so doth the soul apply itself to 
what belongs to it, by its affections. Rom. vi. 13. 
Col. hi. 5. 

Fifthly. They will not be under the conduct of the 
mind, its light, or convictions. Rebellion against the 
light of the mind, is the very form whereby their cor- 
ruption acts itself. Job xxiv. 13. Let the apprehen- 
sions of the mind, and its notions of good and evil, be 
what they will, they reject them, and lead the soul in 
pursuit of their inclinations. Hence no natural man 
whatsoever doth in any measure answer the light of 
his mind, or the convictions of his understanding ; but 
he sees and approves of better things, following those 
that are worse. And there is no greater spiritual 
judgment, than for men to be given up to themselves, 
and their own evil affections. Rom. i. 26. 

Many other instances might be given of the great- 
ness of that depravation which our affections are 
fallen under by sin ; these may suffice for our present 
purpose. 



248 OF SPIRITUAL MINDEBNESS. 

In general, this depravation of our affections by na- 
ture may be reduced to two heads. 

First. An utter aversation from God and all spirit- 
ual things. In this lies the spring of all that dislike of 
God and his ways, that the hearts of men are filled 
with. Yea, they do not only produce an aversation 
from them, and dislike of them, but they fill the mind 
with an enmity against them. Therefore, ' men say in 
their hearts to God, depart from us, for we desire uot 
the knowledge of thy ways ; what is the Almighty, 
that we should serve him? Or what profit should we 
have, if we pray to him V Job xxi. 14, 15. See Kom. 
i. 28. Chap. viii. 7, 8. 

Secondly. An inordinate cleaving to things vain, 
earthly, and sensual; causing the soul to engage in 
the pursuit of them, as the horse rushes into the 
battle. 

Whilst our affections are in this state and condition, 
we are far enough from being spiritually minded ; nor 
is it possible to engage them in an adherence to, or 
delight in, spiritual things. 

In this state, they may be two ways wrought upon, 
and yet not so renewed, as to be serviceable to this 
end. 

First. There may be various temporary impressions 
made on them, sometimes they are so by the preach- 
ing of the word. Hereon men may hear it with joy, 
and do many things gladly. Sometimes it is so by 
judgments, dangers, sickness, apprehensions of the 
approach of death. Psal. xxxiv. 78 5 xxxv. 37. These 
things take men off for a season from their greedy de- 
light in earthly things, and the pursuit of the interest 
of lust, in making provision for the flesh. a many 
other occasions, by great variety of causes, the re may 



OF SPIRITUAL MINDEDNESS. 249 

be temporary impressions made on the affections, that 
shall seem, for a season, to have turned the stream of 
them. And thereon we have many, who every day 
will be wholly, as it were, for God, resolved to forsake 
sin, and all the pleasures of it ; but the next, return to 
all their former excesses. For this is the effect of 
those impressions, that whereas men ordinarily are 
predominantly actuated by love, desire, and delight, 
which lead them to act according- to the true natural 
principles of the soul ; now they are for a season actu- 
ated by fear and dread, which put a kind of force on 
all their inclinations. Hereon they have other thoughts 
of good and evil, of things eternal and temporal, of 
God, and their own duty, for a season. And hereon, 
some of them may, and do, persuade themselves, that 
there is a change in their hearts and affections, which 
there is not ; like a man who persuades himself that 
he hath lost his ague, because his present fit is over. 
The next trial of temptation carries them away again 
to the world and sin. 

There are sometimes sudden impressions made on 
spiritual affections, which are always of great advan- 
tage to the soul, renewing its engagements to God and 
duty. So was it with Jacob, Gen. xxviii. 16 — 20. So 
is it often with believers in hearing the word, and 
other occasions. On all of them they renew their 
cleavings to God with love and delight. But the ef- 
fect of these impressions on unrenewed affections, is 
neither spiritual nor durable. Yea, for the most part, 
they are but checks given in the providence of God to 
the raging of their lusts. Psal. ix. 2. 

Secondly. They are liable to an habitual change 
This the experience of all ages gives testimony to. 
There may be an habitual change wrought in the pas- 



250 OF SPIRITUAL MINDEDNESS. 

sions and affections of the mind, as to the inordinate 
and violent pursuit of their inclinations, without any 
gracious renovation of them. Education, philosophy, 
or reason, long afflictions, spiritual light and gifts, 
have wrought this change. So Saul, upon his call to 
be King, became another man. Hereby persons, nat- 
urally passionate and furious, have been made sedate 
and moderate 5 and those who have been sensual, have 
become temperate \ yea, and haters of religion, to be 
professors of it. All these things, and many more of the 
like nature, have proceeded from a change wrought 
upon the affections only 3 whilst the mind, will, and 
conscience, have been totally unsanctified. 

By this change, where it is alone, no man ever be- 
came spiritually minded. For whereas there are two 
parts of the depravation of our affections ; that where- 
by they are turned off from God, and that whereby 
they inordinately cleave to other things 5 their change 
principally, if not only, respects the latter. They are 
brought into some order with respect to present 
things. The mind is not continually tossed up and 
down by them, as the waves of the sea, that are trou- 
bled, and cast up mire and dirt. They do not carry 
those in whom they are into vicious, sensual actions, 
but allow them to make virtue in moderation, sobriety, 
temperance, fidelity, and usefulness in several ways, 
to be their design. And it is admirable to think what 
degrees of eminency in all sorts of moral virtues, 
upon this one principle of moderating the affections, 
even many among the heathens attained to. But as 
to their aversation from God and spiritual things, in 
the true spiritual notion of them, they are not cured by 
this change. At least this change may be, and yet this 
latter not be wrought. 



OF SPIRITUAL MINDEDNESS. 251 

Again, this alteration doth not turn the course or 
stream of men's affections, it doth not change the na- 
ture of them. They are the same in their spring and 
fountain as ever they were, only they are habituated 
to another course than what of themselves they are in- 
clined to. You may take a young whelp of the most 
fierce and savage creatures, as of a tiger, or a wolf, 
and by custom or usage, make it as tame and harmless 
as any domestic creature, a dog, or the like. But al- 
though it may be turned to quite another way or 
course of acting than what it was of itself inclined to, 
yet its nature is not changed. And, therefore, fre- 
quently on occasion, opportunity, or provocation, it 
will fall into its own savage inclination ; and having 
tasted of the blood of creatures, it will never be re- 
claimed. So is it with the depraved affections of men 
with respect to their change ; their streams are turned, 
they are habituated to a new course ; their nature is 
not altered, at least not from rational to spiritual, from 
earthly to heavenly. Yet this is that which was 
most beautiful and desirable in nature, the glory of it, 
and the utmost of its attainments. He who has by 
any means proceeded to such a moderation of his af- 
fections, as to render him kind, benign, patient, useful, 
preferring public good before private ; ordinate and 
temperate in all things, will rise up in judgment against 
those who, professing themselves to be under the con- 
duct of the light of grace, do yet, by being morose, 
angry, selfish, worldly, manifest that their affections 
are not subdued by the power of that grace. Where- 
fore, that we may be spiritually minded, there is yet 
another work upon our affections required, which is 
their internal renovation, whereby not only the course 
of their actings is changed, but their nature is alter- 



252 OF SPIRITUAL MINDEDNESS. 

ed, and spiritually renewed. I intend that which i 
expressed in that great evangelical promise, Isa. xvii 
6 — 9. ' The wolf shall dwell with the lamb, the leo 
pard shall lie down with the kid, and the calf, and the 
young lion, and the fatlings together, and a little 
child shall lead them ; and the cow and the bear shall 
feed, their young ones shall lie down together, and the 
lion shall eat straw like the ox ; and the sucking child 
shall play on the hole of the asp, and the weaned child 
shall put his hand on the cockatrice's den. They shall 
not hurt nor destroy in all my holy mountain.' A 
change and alteration is promised in the natures, prin- 
ciples, and first inclinations of the worst and most 
savage sinners who pass under the power of gospel 
grace. 

This is that which is required of us in a way of 
duty. Eph. iv. 13. 'And be ye renewed in the spirit 
of your minds.' There is a renovation of the mind 
itself, by the communication of spiritual saving light 
and understanding thereto, whereof I have treated 
elsewhere at large. See Rom. xii. 2. Eph. i. 17, 18. 
But the spirit of the mind, that whereby it is enliven- 
ed, led, and disposed to its actings, that is to be re- 
newed also. The spirit of the mind is in this place 
opposed to the old man, which is corrupt, according 
to deceitful lust, or depraved affections, (v. 22.) These, 
therefore, are that spirit of the mind which incline, 
bend, and lead it to act suitably to its inclinations, 
which is to be renewed. And when our affections are 
inclined by the saving grace of the Holy Spirit, then 
are they renewed, and not else ; no other change will 
give them a spiritual renovation. Hereby, those things 
which are only natural affections in themselves, in 
them that believe, become fruits of the spirit, GaL v. 



OF SPIRITUAL MINDEDNESS. ■ 253 

22. The fruit of the Spirit is love, joy, peace, &c» 
They continue the same as they were in their essence/O. 
substance, and natural powers, but are changed in 
their properties, qualities, inclinations, whenever a 
new nature is given to them. ^3o the waters at Marah 
were the same waters still, before and after their cure ; 
but of themselves, and in their own nature, they were 
bitter, so as that the people could not drink them \ in 
the casting of a tree into them, they were made sweet 
and useful. Exod. xv. 25, 26. So was it with the wa- 
ters of Jericho, which were cured by casting salt into 
them. 2 Kings x. 20, 21. Our affections continue 
the same as they were, in their nature and essence, 
but they are so cured by grace, as that their proper- 
ties, qualities, and inclinations, are all cleansed or re- 
newed. The tree or salt that is cast into these wa- 
ters, whereby the cure is wrought, is the love of God 
above all, proceeding from faith in him by Christ 
Jesus. 



CHAPTER XIII. 

The work of the renovation of our affections. How 
differenced from any other impression on, or change 
wrought in them ; and how it is evidenced so to be. 
The first instance in the universality accompanying of 
affections spiritually renewed. The order of the ex- 
ercise of our affections with respect to their objects* 

That which is our concernment herein, is to inquire 
of what nature that work is which hath been on our 
own affections, or in them, and how it differs from 
those which, whatever they do or effect, yet will not 
render us nor themselves spiritual. 

And we ought to use the best of our diligence here- 

22 



254 OF SPIRITUAL MINDEDNESS. 

in ; because the great means whereby multitudes de- 
lude and deceive their own souls, persuading them- 
selves that there has been an effectual work of the 
grace of the gospel in them, is the change that they 
find in their affections, which may be, on many occa- 
sions, without any spiritual renovation. 

First. As to the temporary and occasional impres- 
sions in the affections before mentioned, whether from 
the word, or any other divine warning, by afflictions or 
mercies, they are common to all sorts of persons. 
Some there are, whose consciences are seared with a 
not iron, (1 Tim. iv. 2,) who thereon being past feel- 
ing, (senseless of all calls, warnings, and rebukes,) do 
give themselves over to lasciviousness, to work all 
uncleanness with greediness. Eph. iv. 19. Such per- 
sons having hardened themselves in a long course of 
sin, and being given up to a reprobate mind or vile af- 
fections in a way of judgment, have, it may be, no 
such impressions on their affections on any occasion, 
as to move them with a sense of things spiritual and 
eternal. They may be terrified with danger, sudden 
judgments, and other revelations of the wrath of Goa 
from heaven against the ungodliness of men $ but they 
are not drawn to take shelter in thoughts of spiritual 
things. Nothing but hell will awaken them to a due 
consideration of themselves and things eternal. 

It is otherwise with the generality of men, who are 
not profligate and impudent in sinning : for, although 
they are in a natural condition, and a course of sin, in 
the neglect of known duties, yet by one means or 
other, most frequently by the preaching of the word, 
their affections are stirred towards heavenly things. 

Sometimes they are afraid, sometimes they have 
hopes and desires about them. These put them on 



OF SPIRITUAL MINDEDNESS. 255 

resolutions and some temporary endeavors to change 
their lives, to abstain from sin, and to perform holy- 
duties. But, as the prophet complains, 'their good- 
ness is as the morning cloud, and as the early dew, so 
passeth it away.' Yet by means hereof do many 
poor ignorant souls deceive themselves, and cry, 
Peace, Peace, when there is no peace. And they will 
sometimes so express how they are affected with com- 
plaints of themselves as to their long neglect of spirit- 
ual things, that others may entertain good hopes con- 
cerning them ; but all comes to nothing in the trial. 

There is no dificulty to spiritual light to distinguish 
between these occasional impressions on the affec- 
tions, and that spiritual renovation of them which we 
inquire after. This alone is sufficient to do it, that 
they are all of them temporary and evanescent. They 
abide for a while only, as our Savior speaks, and eve- 
ry occasion defeats all their efficacy. . They may be 
frequently renewed, but they never abide. Some of 
them immediately pass away, and are utterly lost be- 
tween the place where they hear the word and their 
own habitations, and in vain shall they inquire after 
them again ; they are gone forever. Some have a lar- 
ger continuance, endure longer in the mind, and pro- 
duce some outward effects ; none of them will hold 
any trial, or shock of temptation. 

Yet I have somewhat to say to those who have 
such impressions on their affections, and warning by 
them. 

(1.) Despise them not, for God is in them. Al- 
though he may not be in them in a way of saving 
grace, yet he is in them in that which may be prepar- 
atory thereto. They are not common human acci- 
dents, but especial divine warnings. 



256 OF SPIRITUAL MINDEDNESS, 

(2.) Labor to retain them, or a sense of them, upon 
your hearts and consciences. You have got nothing 
by losing so many of them already 5 and if you pro- 
ceed in their neglect, after a while you will hear of 
them no more. 

(3.) Put no more in them than belongs to them. 
Do not presently conclude that your state is good, be* 
cause you have been affected at the hearing of the 
word, or under a sickness, or in a danger. Hereon 
many think that now all is well with them, wherewith 
they please themselves, until they are wholly immerse 
ed in their former security. 

Secondly. We may consider the difference that is 
between the habitual change of the affections before 
described, and that renovation by grace which renders 
them spiritual ; and this is of great concernment to us 
all, to inquire into it with diligence. Multitudes are 
herein deceived, and that to their ruin ; for they re- 
solve their present peace in, and build their hopes of 
eternal life on, such a change in themselves as will 
not abide the trial. This difference, therefore, is to 
be examined by scripture light, and the experience of 
them that do believe. And, 

1. There is a double universality with respect to 
the spiritual renovation of our actions. 

(1.) That which is subjective, with respect to the 
affections themselves: and, 

(2.) That which is objective, with respect to spiritual 

things. 

First. Sanctification extends itself to the whole spi- 
rit, soul, and body. 1 Thes. v. 23. When we say 
that we are sanctified in part only, we do not say that 
any part, power, or faculty of the soul is unsanctified, 
but only that the work is not absolutely perfect in any 



OF. SPIRITUAL MINDEDNESS. 257 

of them. All sin may retain power in some one affec- 
tion, as anger, fear, or love, as to actual irruptions and 
effects, more than in all the rest ; as one affection may 
be more eminently sanctified in some than in others. 
For it may have advantages to this end from men's 
natural tempers, and various outward circumstances. 
Hence some find little difficulty in the mortification 
of all other lusts or corruptions, in comparison of what 
they meet with in some one inordinate affection or 
corruption. This, it may be, David had regard to, Psal. 
xviiL 23. T have known persons shining exemplarily 
in all other graces, who have been scarce free from 
giving great scandal by the excess of their passions, 
and easy provocations thereunto. And yet they have 
known that the setting themselves to the sincere vi- 
gorous mortification of that disorder, is the most emi- 
nent pledge of their sincerity in other things. For the 
trial of our self-denial lies in the things that our natu- 
ral inclinations lie strongest towards. Howbeit, as 
was said, there is no affection where there is this work 
of renovation, but it is sanctified and renewed; none 
of them is left absolutely to the service of sin and Sa- 
tan. And, therefore, whereas by reason of the advan- 
tages mentioned, sin doth greatly contend to use some 
of them to its interest and service in a peculiar man- 
ner, yet are they enabled to, and made meet for, gra- 
cious actings, and do in their proper seasons put forth 
themselves accordingly. There is no affection of the 
mind from whence the soul and conscience hath receiv- 
ed the greatest damage, that was, as it were, the field 
wherein the contest is managed between sin and grace, 
but hath its spiritual use and exercise, when the mind 
is renewed. 

There are some so inordinately subject to anger and 



258 OF SPIRITUAL MINDEDNESS. 

passion therein, if they were absolutely under the pow- 
er and dominion of it : yet do they also know how to 
be angry, and sin not in being angry at sin in them- 
selves and others. Yea, what indignation ; yea, what 
revenge, 2 Cor. vii. 7. Yea, God is pleased some- 
times to leave somewhat more than ordinary of the 
power of corruption in one affection, that it may be an 
occasion of the continual exercise of grace in the other 
affections. Yet are they all sanctified in their degree ; 
that which is relieved, as well as that which doth re- 
lieve : and, therefore, as the remainder of sin in them 
that believe, is called the old man, which is to be 
crucified in all the members of it, because of its ad- 
herence to the whole person in all its powers and fa- 
culties, so the grace implanted in our natures is called 
the new man, there being nothing in us that is not sea- 
soned and affected with it. As nothing in our natures 
escaped the the taint of sin, so nothing in our natures 
is excepted from the renovation that is by grace. He 
in whom any one affection is utterly unrenewed, hath 
no one graciously renewed in him. Let men take 
heed how they indulge any depraved affection, for it 
will be an unavoidable impeachment of their sincerity. 
Think not to say, with Naaman, God be merciful to 
me in this thing, in all others I will be for him. 

He requires the whole heart, and will have it, or 
none. The chief work of a Christian is to make all 
his affections, in all their operations, subservient to 
the life of God. Rom. vi. 17. And he who is wise 
will keep a continual watch over those wherein he 
finds the greatest reluctancy thereunto. And every 
affection is originally sanctified, according to the use 
it is to be of, in the life of holiness and obedience. 

To be entirely for God, to follow him wholly, to 



OF SPIRITUAL MINDEDNESS. 259 

cleave to him with purpose of heart, to have the heart 
circumcised to love him, is to have all our affections 
renewed and sanctified, without which we can do none 
of them. When it is otherwise, there is a double 
heart, an heart, and a heart which he abhors ; Their 
heart is divided, now shall they be found faulty. Ho- 
sea x. 2, 

So it is in the other change mentioned. Whatever 
is or may be wrought upon our affections when they 
are not spiritually renewed ; that very change, as to 
the degree of it, is not universal \ it doth not affect the 
whole mind in all its powders and affections : until a 
vital prevailing principle and habit of grace is im- 
planted in the soul, sin will not only radically adhere 
to all the faculties, powers, and affections ; but it will, 
under any change that may befall them, refer the rule 
and dominion in some of them to itself. So was it 
with the young man that came to our Lord Jesus 
Christ, to know what he should do to obtain eternal 
life. Mark x. 17—22. 

Thus there are many who in other things are reduc- 
ed to moderation, sobriety and temperance, yet there 
remaineth in them the love of money, in a predomi- 
nant degree, which to them is the root of all evil, as 
the apostle speaks ; some seem to be religious, but 
they bridle not their tongues ; through anger, envy, 
hatred, and the like, their religion is vain. 

The most of men, in their several ways of profes- 
sion, pretend not only to religion, but to zeal in it ; 
yet set no bounds to their affections to earthly enjoy- 
ments. Some of old, who had most eminently in all 
other things subdued their passions and affections, 
were the greatest enemies to, and persecutors of, the 
gospel. 



260 OF SPIRITUAL MINDEDNESS. 

Some who seem to have had a mighty change 
wrought in them by a superstitious devotion, do yet 
walk in the spirit of Cain towards all the disciples of 
Christ* as it is with the principal devotionalists in the 
church of Rome ; and elsewhere we may see some go 
soberly about the persecution and destruction of other 
Christians. Some will cherish one secret lust or oth- 
er, which they cannot but know to be pernicious to 
their souls. 

Some love the praise of men, which will never per- 
mit them to be truly spiritually minded \ so our Sa- 
viour testifieth of some, that they could not believe, 
because they loved the praise of men. This was the 
known vice of all the ancient philosophers \ they had 
many of them, on the principles of reason, and by se- 
vere exercise, subdued their affections to great mod- 
eration about temporary things ; but in the mean time, 
were all of them slaves to vain glory, and the praise 
of men, until by the public observation of it, and some 
contradictions in their lives to their pretences to vir- 
tue, they lost that, also, among wise and considerate 
men. And generally, if men, not spiritually renewed, 
were able to search themselves, they would find that 
some of their affections are so far from having any 
change wrought in them, as, that they are a quiet 
habitation for sin, where it exerciseth its rule and do- 
minion. 

Secondly. There is a universality that is object- 
ive in spiritual things, with respect to the renovation 
of our affections $ that is, affections spiritually renew- 
ed fix themselves upon, and cleave to, all spiritual 
things in their proper places, and to their proper ends. 
For the ground and reason of our adherence to any one 
of them, are the same with respect to them all ; that 



OF SPIRITUAL MINDEDNESS. 261 

is, their relation to God in Christ. Wherefore, when 
our affections are renewed, we make no choice in 
spiritual things, cleaving to some, and refusing oth- 
ers, making use of Naaman's restraint ; but our ad» 
herence is the same to them all, in their proper places 
and degrees. And if, by reason of darkness and ig- 
norance, we know not any of them to be from God, as 
for instance, the observation of the Lord's day, it is 
of unspeakable disadvantage to us. An equal respect 
is required in us to all God's commands : yet there are 
various distinctions in spiritual things : and thereon a 
man may and ought to value one above another, as to 
the degrees of his love and esteem, although he is to 
be sincere, with respect to them all. 

First. God himself, that is, as revealed in and by 
Christ, is in the first and chiefest place, the proper and 
adequate object of our affections, as they are renewed. 
He is so for himself, or his own sake alone. This is 
the spring, the centre, and chief object, of our love. 
He that loves not God for himself, that is, for what he 
is in himself, and, what from himself alone he is, and 
will be to us in Christ, which considerations are insep- 
arable, hath no true affection for any spiritual thing 
whatever. And not a few here deceive themselves, or 
are deceived, which should make us the more strict 
and diligent in the examination of ourselves. They 
suppose that they love heaven and heavenly things, 
and the duties of divine worship, which persuasion 
may befall them on many grounds and occasions, 
which will not endure the trial. But as to God him- 
self, they can give no evidence that they have any love 
to him, either on the account of the glorious excel* 
lencies of his nature, with their natural relation to 
him, and dependence on him, nor on the account of 



262 OF SPIRITUAL MINDEDNE5S. 

the manifestation of himself in Christ, and the exer- 
cise of his grace therein. But whatever be pretend- 
ed, there is no love to God, whereof these things are 
not the formal reason, that proceed not from these 
springs. And because that all men pretend that they 
love God, and defy them that think them so vile as 
not so to do, though they live in open enmity against 
him, and hatred of him; it becomes us strictly to ex- 
amine ourselves on what grounds we pretend so to do. 
It is because, indeed, we see an excellency, a beauty, 
a desirableness, in the glorious properties of his na- 
ture, such as our souls are refreshed and satisfied with 
the thoughts of by faith, and in whose enjoyment our 
blessedness will consist, so that we always rejoice at 
the remembrance of his holiness : It is our great joy 
and satisfaction that God is what he is; is it from the 
glorious manifestation that he hath made of himself 
and all his holy excellencies in Christ, with the com- 
munication of himself to us in him and by him ] If it 
be so indeed, then is our Lord generous, and gracious, 
from the renovation of our affections. But if we say 
we love God, yet truly know not why, or upon princi- 
ples of education, because it is esteemed the height of 
wickedness to do, otherwise we shall be at a loss when 
we are called to our trial. This is the first object of 
our affections. 

Secondly. In other spiritual things, renewed affec- 
tions cleave to them, according as God is in them. 
God alone is loved for himself, all other things for him, 
in the measure and degree of his presence in them. 
This alone gives them pre-eminence in renewed affec- 
tions ; for instance, God is in Christ, in the human 
nature of the man Christ Jesus, in a way and manner 
singular, in concern alike incomprehensible, so as he 



OF SPIRITUAL MINDEDNESS. 263 

is in the same kind in nothing else. Therefore is the 
Lord Christ, even as to his human nature, the object 
of our love and affections, in such a way and degree 
as no other thing, spiritual or eternal, but God him- 
self, is or ought to be ; all other spiritual things be- 
come so from the presence of God in them $ and from 
the degree of that presence have they their nature and 
use. Accordingly they are, or ought to be, the object 
of our affections, as to the decree of their exercise. 
Evidence of the presence of God in things and per- 
sons, is the only attractive of renewed affections. 

Thirdly. In those things which seem to stand in 
an equality as to what is of God in them, yet on some 
especial occasions and reasons, our love may go forth 
eminently to one more than another. Some particu- 
lar truth, with the grace communicated by it, may have 
been the means of our conversion to God, of our edi- 
fication in an especial manner, of our consolation in 
distress ; it cannot be, but that the mind will have a 
peculiar respect to, and valuation of, such truths, and 
the grace administered by them. And so it is as to 
duties. We may have found such a lively intercourse 
and communion with God in some of them, as may 
give us a peculiar delight in them. 

But notwithstanding these differences, affections, 
spiritually renewed, do cleave to all spiritual things, 
as such. For the true formal reason of their so do- 
ing, is the same in them all, namely, God in them ; 
only they have several ways of acting themselves to- 
wards them, whereof I shall give one instance. 

Our Saviour distributes spiritual things into those 
that are heavenly, and those that are earthly, that is, 
comparatively so. John iii. 12. £ If I have told you 



264 OF SPIRITUAL MINDEDNESS. 

earthly things, and you believe not, how shall ye be- 
lieve if I tell you heavenly things % ' 

The heavenly things are the deep dnd mysterious 
counsels of the will of God. These renewed affections 
cleave to, with holy admiration, and satisfactory sub- 
mission, captivating the understanding to what it can- 
not comprehend. So the apostle declares it, Rom. xi. 
33 — 36. c O the depth of the riches both of the wis- 
dom and knowledge of God ! How unsearchable are 
his judgments, and his ways past finding out ! for who 
hath known the mind of the Lord, or who hath been 
his counselor ? Or who hath first given to him, and it 
shall be recompensed to him again 1 For of him, and 
through him, and to him, are all things, to whom be 
glory for ever. Amen.' What the mind cannot com- 
prehend, the heart doth admire and adore, delighting 
in God, and giving glory to him in all; 

The earthly things intended by our Saviour in that 
place, are the work of God upon the souls of men in 
their regeneration, wrought here in the earth. To- 
wards these the affections act themselves with delight^ 
and with great thanksgiving. The experience of the 
grace of God in and upon believers is sweet to their 
souls. But one way or other they cleave to them all^ 
they have not a prevailing aversation to any of them; 
They have a regard to all God's precepts, a delight in 
all his counsels, a love to himself and all his ways. 

Whatever other change is wrought on the affections, 
if they be not spiritually renewed, it is not so with 
them. For as they do not cleave to any spiritual 
things, in their own true, proper nature, in a due man- 
ner, because of the evidences of the presence of God 
in them \ so there are always some of them, whereto 
those whose affections are not renewed, maintain an 



OF SPIRITtTAL MtNDED-N ESS. 26S 

aversation and an enmity. And although this frame 
doth not instantly discover itself, yet it will do so upon 
any especial trial. So was it with the hearers of our 
Saviour, John vi. There was a great impression made 
on their affections, by what he taught them concerning 
the bread of God, that came down from heaven, and 
gave life to the world. For they cried thereon, Lord, 
evermore give us of this bread, v. 34. But when the 
mystery of it was farther explained to them, they liked 
it not, but cried, This is a hard saying, who can bear 
it 1 v. 60 \ and thereon fell off both from him and his 
doctrine, although they had followed him s6 long as 
to be esteemed his disciples, v. 66. 

I say, therefore, whensoever men's affections are not 
renewed, whatever other change may have been 
wrought upon them, as they have no true delight in 
any spiritual things, or truths, for themselves, and in 
their own nature, so there are some instances, wherein 
they will maintain their natural enmity and aversation 
to them. This is the first difference between affec- 
tions spiritually renewed, and those which, from any 
other causes, may have some kind of change wrought 
in them. 



CHAPTER XIV. 



The second difference between Affections spiritually re- 
newed, and those which have been only changed by 
light and conviction. Grounds and reasons of men's 
delight in duties of divine worship, and of their dili- 
gence in their performance, whose minds are not spi- 
ritually minded. 

The second difference lieth herein, That there may 
be a change in the affections, wherein men may have 



266 OF SPIRITUAL MINDEDNESS. 

delight in the duties of religious worship, and dili- 
gence in their observance $ but it is the spiritual reno- 
vation of the affections that gives delight in God, 
through Christ, in any duty of religious worship what- 
ever. 

Where the truth of the gospel is known and pub- 
licly professed ; there is great variety in the minds, 
ways, and practices of men, about the duties of reli- 
gious worship. Many are profane in their minds and 
lives, who, practically at least, despise, or wholly neg- 
lect, the observance of them. These are stout heart- 
ed, and far from righteousness, Tit. i. 16. Some at- 
tend to them formally and cursorily, from the princi- 
ples of their education, and it may be, out of some 
convictions they have of their necessity. But many 
there are, who, in the way they choose and are pleas- 
ed with, are diligent in their observance, and that with 
great delight, who yet give no evidence of the spiritu- 
al renovation of their minds. Yea. the way whereby 
some express their devotion in them, being supersti- 
tious and idolatrous, is inconsistent with that or any 
other saving grace. This therefore we must diligently 
inquire into, or search into the grounds and reasons 
of men's delight in divine worship, according to their 
convictions of the way of it, who yet continue in their 
minds altogether unrenewed. And, 

(1.) Men may be greatly affected with the out- 
ward part of divine worship, and the manner of the 
performance thereof, who have no delight in what is 
internal, real, and spiritual, therein. John v. 35. 
i He was a burning and a shining light ; and ye were 
willing for a season to rejoice in this light.' So many 
were delighted in the preaching of Ezekiel, because of 
his eloquence and the elegance of his parables, chap. 



GF SPIRITUAL MINDEDNESS. 267 

xxxiii. 31, 32. This gave them both delight and dili- 
gence in hearing, whereon they called themselves the 
people of God, though they continued to live in sin ; 
their hearts went after covetousness. The same may 
befall many at present, with reference to the spiritual 
gifts of those by whom the word is dispensed. I deny 
not but that men may be more delighted, more satis- 
fied with the gifts, the preaching of one than another, 
and yet be sincere in their delight in the dispensation 
of the word ; for they may find more spiritual advan- 
tage thereby, than by the gifts of others, and things 
so prepared as to be suited to their edification more 
than elsewhere. But that which at present we insist 
on, hath respect only to some outward circumstances 
pleasing the minds of men. 2 Tim. ii. 3, 4. 

This was principally evident under the Old Testa- 
ment, whilst they had carnal ordinances and a worldly 
sanctuary. Ofttimes under that dispensation, the peo- 
ple were given up to all sorts of idolatry and supersti- 
tion. And when they were not so, yet were the bcdy 
of them carnal and unholy, as is evident from the 
whole track of God's dealings with them by his pro- 
phets, and in his providences. Yet had they great de- 
light in the outward solemnities of their worship, 
placing all their trust of acceptance with God therein. 
They who did truly and really believe, looked through 
them all to Christ, whom they did fore-signify ; with- 
out which, the things were a yoke to them, and a bur- 
then almost insupportable. Acts xv. But those who 
were carnal, delighted in the things themselves, and 
for their sakes rejected him who was the life and sub- 
stance of them all. And this proved the great means 
of the apostasy of the Christian church also. For to 
maintain some appearance of spiritual affections, mem 



268 OF SPIRITUAL MINDEBNESS. 

introduced carnal incitations of tnem into evangelical 
worship, such as singing with music and pompous ce- 
remonies. For they find such things needful to recon- 
cile the worship of God to their minds and affections , 
. and through them they appear to have great delight 
therein. Could some men but in their thoughts sepa- 
rate divine service from that outward order, those 
methods of variety, show, and melody, wherewith they 
are affected, they would have no delight in it, but 
look upon it as a thing that must be endured. How 
can it be otherwise conceived of among the Papists 1 
They will, with much earnestness, many evidences of 
devotion, sometimes with difficulty and danger, repair 
to their solemn worship ] and yet, when they are 
present, understand not one word, whereby their 
minds might be excited to the real actings of faith, 
love, and delight in God. Only order, ceremony, mu- 
sic, and other incentives of carnal affections, make 
great impressions on them. Affections spiritually re- 
newed, are not concerned in these things. Yea, if 
those in whom they are, should be engaged in the use 
of them, they would find them means of diverting their 
minds from the proper work of divine worship, rather 
than an advantage therein. It will appear so to them- 
selves, unless they are content to lose their spiritual 
affections, acting themselves in faith and love, em- 
bracing in their stead a carnal, imaginary devotion. 
Hence, two persons may at the same time attend to 
the same ordinances of divine worship, with equal de- 
light, on very distinct principles, as if two men should 
come into the same garden, planted and adorned with 
every variety of herbs and flowers ; one ignorant of 
the nature of them, the other a skilful herbalist. Both 
may be equally delighted, the one with the colors and 



6T SPIRITUAL MINDEDKESS. 263 

smell of the flowers, the other with the consideration 
of their various natures, their uses in physical reme- 
dies, or the like. So it maybe in the hearing of the 
word. For instance, one may be delighted with the 
outward administration, another with its spiritual effi- 
cacy, at the same time. Hence, Austin tells us, that 
singing in the church was laid aside by Athanasius at 
Alexandria ; not the people's singing of psalms, but a 
kind of singing in the reading of the scripture, and 
some offices of worship, which began then to be in- 
troduced into the church. And the reason he gave 
why he did it, was, that the modulation of the voice 
and musical tune, might not divert the minds of men 
from that spiritual affection which is required of them 
in sacred duties. What there is of real order in the 
worship of God, as there is that order which is an ef- 
fect of divine wisdom ; it is suited and useful to spirit- 
ual affections, because proceeding from the same 
Spirit, whereby they are internally renewed. ' Behold- 
ing your order.' Col. ii. 5. Every thing of God's ap- 
pointment is both helpful and delightful to them. 
None can say with higher raptures of admiration, How 
amiable are thy tabeitiacles, Lord! Psal. lxxxiv. 1, 
2, than they whose affections are renewed. Yet is 
not their delight terminated on them, as we shall see 
immediately. 

Secondly. 'Men may be delighted in the perform- 
ance of outward duties of divine worship, because in 
them they comply with, and give some kind of satis- 
faction to, their convictions.' When conscience is 
awakened to a sense of the necessities of such duties, 
namely, of those wherein divine worship doth consist, 
it will give the mind no rest or peace in the neglect of 

them. Let them be attended to in the seasons which 

23* 



270 OF SPIRITUAL MINDEDNESS. 

light, conviction, and custom call for, it will be so far 
satisfied, as that the mind shall find present ease and 
refreshment in it. And when the soul is wonted to 
this relief, it will not only be diligent in the perform- 
ance of such duties ; it will not only not omit them, 
but it will delight in them, as those which bring them 
in great advantage. Hence many will not omit the 
duty of prayer every morning, who upon the matter 
are resolved to live in sir all the day long. And there 
are but few who sedulously endeavor to live and walk 
in the frame of their hearts and ways, answerable to 
their own prayers ; yet all that is in our prayers be- 
yond our endeavors to answer it in a conformity of 
heart and life, is but the exercise of gifts in answer to 
conviction. Others find them an allay of troubles in 
them, like that which sick persons may find by drink- 
ing cold water in a fever, whose flames are assuaged 
for a season by it. They make them as an antidote 
against the poison and sting of sin, which allay eth its 
rage, but cannot, expel its venom. 

Or these duties are to them, like the sacrifices for 
sin under th« law : they gave a guilty person present 
ease ; but as the apostle speaks, they made not men 
perfect. They took not away utterly a conscience 
condemning for sin. Presently, on the first omission 
of duty, a sense of sin again returned on them, and 
that not only as the fact, but as the person himself 
was condemned by the law. Then were the sacrifices 
to be repeated for renewed propitiation. This gave 
that carnal people such delight and satisfaction in those 
sacrifices, that they trusted to them for righteousness, 
life, and salvation. So it is with persons who are con- 
stant in spiritual duties merely from conviction. The 
performance of those duties gives them a present re- 



OF SPIRITUAL MXNDEDNESS, 271 

lief and ease 5 though it heal not their wounds, it as- 
suageth their pain, and dispelleth their present fears. 
Hence are they frequent in them, and that ofttimes 
not without delight 3 because they find ease thereby. 
And their condition is somewhat dangerous, who, upon 
the sense of the guilt of any sin, da betake themselves 
for relief to their prayers 5 which having discharged, 
they are much at ease in their minds and consciences, 
although they have obtained no real sense of the par- 
don of sin, nor any strength against it. 

It will be said, do not all men, the best of men, per- 
form all spiritual duties out of a conviction of their 
necessity ? Do they not know it would be their sin to 
omit them, and so find satisfaction in their minds upon 
their performance ^ I say they do ; but it is one thing 
to perform a duty out of conviction of necessity, as it 
is God's ordinance, which conviction respects only the 
duty itself $ another thing to perform it, to give satis- 
faction to convictions of other sins, or to quiet con- 
science under its trouble about them ; which latter we 
speak to. This begins and ends in self $ self-satisfac- 
tion is the sole design of it. By it men aim at some 
rest and quietness in their own minds, which otherwise 
they cannot attain. But in the performance of duties 
in faith, from a conviction of their necessity as God's 
ordinance, and their use in the way of his grace, the 
soul begins and ends in God. It seeks no satisfaction 
in them, nor finds it from them, but in and from God 
alone by them. 

Thirdly. The principal reason why men whose af- 
fections are only changed, not spiritually renewed, 
delight in holy duties of divine worship, is, because 
they place their righteousness before God in them, 
whereon they hope to be accepted with him. They 



272 OF SPIRITUAL MINDEDNESS. 

know not, they seek not after, any other righteous- 
ness but what is of their own working out. Whatev- 
er notions they may have of the righteousness of 
faith, of the righteousness of Christ, that which they 
practically trust to is their own ; and it discovers itself 
so to be, in their own consciences, on every trial that 
befalls them. Yea, when they cry to the Lord, and 
pretend to faith in Christ, they quickly make it evi- 
dent that their principal trust is resolved in themselves. 
Now in all that they can plead in a way of duties or 
obedience, nothing carrieth a fairer pretence to a 
righteousness, than what they do in the worship of 
God, and the exercise of the acts of religion towards 
him. This is that which he expects at their hands, 
what is due to him, in the light of their consciences, 
the best that they can do to please him ; which there- 
fore they must put their trust in, or nothing. They 
secretly suppose, not only that there is a righteous- 
ness in these things, which will answer for itself, bat 
such also as will make compensation in some measure 
for their sins ; and therefore, whereas they cannot but 
frequently fall into sin, they relieve themselves from the 
reflection of their consciences by a multiplication of 
duties, and renewed diligence in them. 

It is inconceivable what delight and satisfaction men 
will take in any think that seems to contribute so much 
to a righteousness of their own : for it is suitable to, 
and pleaseth all the principles of nature, as corrupt, 
after it is brought under the power of a conviction 
concerning sin, righteousness, and judgment. 

This made the Jews of old so pertinaciously adhere 
to the ceremonies and sacrifices of the law, and to 
prefer them above the gospel, the kingdom of God, 
and the righteousness thereof. Rom. x. 3, 4. They 



OF SPIRITUAL MINDEDNESS. 273? 

looked and sought for righteousness by them. Those 
who for many generations were kept up with great 
difficulty to any tolerable observance of them, when 
they had learned to place all their hopes of a righteous- 
ness in them, would, and did adhere to them, to their 
temporal and eternal ruin. Rom. ix. 31 — 33. And 
when men were persuaded that righteousness was to 
be attained by works of munificence and supposed 
charity, in the dedication of their substance to the use 
of the church ; they who otherwise were covetous, and 
greedy, and oppressing, would lavish gold out of the 
bag, and give up their whole patrimony with all their 
ill gotten goods to obtain it, so powerful an influence 
hath the desire of self-righteousness upon the minds 
of men. It is the best fortification of the soul against 
Christ and the gospel, the last reserve whereby it 
maintains the interest of self against the grace of God. 

Hence I say, those that place their righteousness, or 
that which is the principal part of it, in the duties of 
religious worship, will not only be diligent in them, 
but ofttimes abound in a multiplication of them. Es- 
pecially will they do so, if they may be performed in 
such a way and manner as pleaseth their affections 
with a show of humility and devotion, requiring no- 
thing of the exercise of faith, or sincere divine love 
therein. So is it with many in all kinds of religion, 
whether the way of their worship be true or false ; 
whether it be appointed of God, or rejected by him. 
And the declaration hereof is the subject of the dis- 
course of the prophet, Isaiah i. 11 — 19. Also, Mich, 
vi. 7, 8. 

Fourthly. The reputation of devotion in religious 
duties, may insensibly affect the unrenewed minds of 
men with great diligence and delight in their perform- 



274* OF SPIRITUAL MINDEDNES3. 

ance. However men are divided in their apprehension 
and practice about religion ; however different from 
and contrary to each other, their ways of divine wor- 
ship are ; yet it is amongst all sorts of men, yea, in the 
secret thoughts of them who outwardly contemn these 
things, a matter of reputation to be devout, to be dili- 
gent, to be strict in and about those duties of religion, 
which, according to their own light and persuasion, 
they judge incumbent on them. This greatly affects the 
minds of men, whilst pride is secretly predominant in 
them, and they love the praise of men more than the 
praise of God. 

Especially will this consideration prevail on them, 
when they suppose that the credit and honor of the 
way which they profess, in competition with others, 
depends much on their reputation as to their strictness 
in duties of devotion. For then will they not only be 
diligent in themselves, but zealous in drawing others 
to the same observances. These two principles, their 
own reputation, and that of their sect, constituted the 
life and soul of Pharisaism of old. According as the 
minds of men are influenced with these apprehensions, 
so will a love to, and a delight in, those duties where- 
by their reputation is attained, thrive and grow in 
them. 

I am far from apprehending that any men are, (at 
least I speak not of them who are,) such vile hypo- 
crites, as to do all that they do in religion to be seen 
and praised of men, being influenced in all public du- 
ties thereby, which some among the Pharisees were 
given up to. But I speak of them, who, being under 
the convictions and motives before mentioned, do also 
yet give admittance to this corrupt end of desire of 
reputation, or the praise of men. For every such end 



OF SPIRITUAL MINDEDNES9. 275 

being- admitted and prevalent in the mind, will univer- 
sally influence the affections to a delight in those du- 
ties, whereby that end may be attained, until the person 
with whom it is so be habituated to them with great 
satisfaction. 

Fifthly. I should, in the last place, insist on super- 
stition. As this is an undue fear of the divine nature, 
will, and operations, built on false notions and appre- 
hensions of them, it may befall the minds of men in all 
religions, true and false. It is an internal vice of the 
mind. As it respects the outward way and means of 
religious service, and consists in the devout perform- 
ance of such duties as God indeed accepts not, but for- 
bids 5 so it belongs only to religion as it is false and 
corrupt. How in both respects it will engage the 
minds of men into the performance of religious duties, 
and for the most part with the most scrupulous dili- 
gence, and sometimes with prodigious attempts to ex- 
ceed the measures of human nature in what they de- 
sign, is too long a work here to be declared. It may 
suffice to have mentioned it among the causes and 
reasons why men, whose affections are not spiritually 
renewed, may yet greatly delight in the diligent per- 
formance of the outward duties of religion. Our de- 
sign in these things is the discovery of the true nature 
of this grace and duty of being spiritually minded. 
Hereto we have declared that it is necessary that our 
affections be spiritually and supernaturally renewed. 
And because there may be a great change wrought on 
the affections of men, with respect to spiritual things, 
where there is nothing of this supernatural renovation ; 
our present inquiry is, what are the differences that 
are between the actings of the affections of the one 
sort and of the other j whether spiritually renewed, or 



276 OF SPIRITUAL MINDEDNESS. 

occasionally changed, and wherein the great exercise 
of them consists in the duties of religious worship. 
I have declared what are the grounds and reasons, 
whence men of unrenewed minds delight ofttimes in 
the duties of divine worship, and are diligent in the 
performance of them. 

From these, and the like considerations, it may be 
made manifest that the greatest part of the devotion 
that is in the world, doth not spring from the spiritual 
renovation of the minds of men, without which it is 
not accepted with God. That which remains to give 
in instance, further evidence to the discovery we are 
in the pursuit of, is, what are the grounds and reasons 
whereon those, whose minds and affections are spiritu- 
ally renewed, do delight in the institutions of divine 
worship ; and attend to their observance with great 
heed and diligence 1 And because this is an inquiry 
of great importance, and is of great use to be stated in 
other cases, as well as that before us , I shall treat of 
it by itself in the ensuing chapter, that the reader may 
the more distinctly comprehend it, both in the nature 
of the doctrine concerning it, and in the place it holds 
in our present discourse. 



CHAPTER XV. 



Delight of believers in the holy institutions of divine 
worship. The grounds and reasons thereof. The evi- 
dence of being spiritually minded thereby, 8fc. 

That all true believers, whose minds are spiritually 
"renewed, have a singular delight in all the institutions 
and ordinances of divine worship, is fully evident, both 
in the examples of the saints in the scripture, and 
their own experience, which they will never forego, 



OF SPIRITUAL BIINDEDNESS. 27t 

For this hath been the greatest cause of their suffer- 
ing persecution, and martyrdom itself, in all ages. If 
the primitive Christians under the power of the pagan 
emperors, or the witnesses for Christ under the anti- 
christian apostasy, would, or could have omitted the 
observance of them (according to the advice and prac- 
tice of the gnostics,) they might have escaped the rage 
of their adversaries. But they loved not their lives, 
in comparison to that delight which they had in the 
observance of the commands of Christ, as to the du- 
ties of evangelical worship. David gives us frequently 
an instance hereof in himself. Psal. xlii. 1 — 4. ' As 
the hart panteth after the water brooks, so panteth my 
soul after thee, God. My soul thirsteth for God, 
for the living God : When shall I come and appear be- 
fore God 1 My tears have been my meat day and 
night, w T hile they continually say unto me, Where is 
thy God 1 When I remember these things, I pour out 
my soul in me : for I had gone with the multitude $ 
I went with them to the house of God ; with the voice 
of joy and praise, with a multitude that kept holy-day. 5 
Psal. lxiii. 1 — 5. 'O God, thou art my God, early will 
I seek thee, my soul thirsteth for thee, my flesh long- 
eth for thee in a dry and thirsty land, where no water 
is. To see thy power and thy glory, so as I have 
seen thee in thy sanctuary. Because thy loving kind- 
ness is better than life : my lips shall praise thee. 
Thus will I bless thee while I live. I will lift up my 
hands in thy name. My soul shall be satisfied as 
with marrow and fatness, and my mouth shall praise 
thee with joyful lips.' Psal. lxxxiv. 1 — 4. ' How ami- 
able are thy tabernacles, O Lord of Hosts ! My soul 
longeth, yea, even fainteth for the courts of the Lord: 

my heart crieth out for the living God. The sparrow 

24 



278 OF SPIRITUAL MINDEDNESS. 

hath found an house, and the swallow a nest for her- 
self, where she may lay her young, even thy altars, 
O Lord of hosts, my King and my God. Blessed are 
they that dwell in thy house : they will be still prais- 
ing thee. Seiah.' 

But a greater than David is here. Our Lord Jesus 
Christ himself did upon all occasions declare his de- 
light in, and zeal for, all the ordinances of divine wor- 
ship, which were then in force by virtue of divine in- 
stitution and command. For although he severely re- 
proved and rejected whatever men had added thereto, 
under the pretence of a supererogating strictness, or 
outward order, laying it all under that dreadful sen- 
tence, Every plant which my heavenly Father hath 
not planted shall be plucked up, and cast into the fire ; 
yet as to what was of divine appointment, his delight 
therein was singular, and exemplary to all his disci- 
ples. With respect hereto was it said ofhim, that the 
zeal of God's house had eaten him up, by reason of 
the affliction which he had in his spirit, to-see the wor- 
ship of it neglected, polluted, and despised. This 
caused him to cleanse the temple, the seat of divine 
worship, from the pollutors and pollutions of it, not 
long before his sufferings, in the face and to the high 
provocation of all his adversaries. So with earnest 
desire he longed for the celebration of his last passo- 
ver. Luke xxii. 15. ' With desire have I desired to 
eat this passover with you before I suffer.' And it is 
a sufficient evidence of the frame of spirit and prac- 
tice of his disciples afterwards. In reference to the 
duties of evangelical worship by his appointment ; that 
the apostle gives it as an assured token of an unsound 
condition, and that which tendeth to final cursed apos* 



OF SPIRITUAL MINDEDNESS. 279 

tasy, when any c fall into a neglect of them.' Heb. x. 
25—27. 

These things are manifest and unquestionable. But 
our present inquiry is only, what it is which believers 
do so delight in, in the ordinances and institutions of 
divine gospel worship, and what it is that engageth 
their hearts and minds to a diligent observance of 
them ; as also how and w 7 herein they exercise their 
love and delight 1 And I say, in general, that their 
delight in all ordinances of divine worship, as is evi- 
dent in the testimonies before produced, is in Christ 
himself, or God in Christ. This alone is that which 
they seek after, cleave to, and are satisfied with. They 
make use of the streams but only as means of commu- 
nication from the spring. When men are really renew- 
ed in the spirit of their minds, it is so. Their regard 
to ordinances and duties of divine worship, is, as they 
are appointed of God, a blessed means of communion 
and intercourse between himself in Christ, arid their 
souls. By them doth Christ communicate of his love 
and grace to us ; in and by them do we act faith and 
love on him. It is the treasure hid in the field, which, 
when a man hath found, he purchaseth the whole 
field ; but it is that he may enjoy the treasure which is 
hid therein. Mat. xiii. 14. This field is the gospel, 
and all the ordinances of it. This men do purchase 
sometimes at a dear rate, even with the loss of all they 
enjoy. But yet if they obtain nothing but the field, 
they will have little cause to rejoice in their bargain. 
It is Christ the treasure alone, that pearl of price, that 
will certainly enrich the soul. The field is to be used 
only, as to find and dig up the treasure that is in it. 
It is, I say, Christ alone, that in the preaching of the 
gospel, renewed affections cleave to as the treasure, 



280 OF SPIRITUAL MINDEPNES8. 

and to all other things according as their relation is to 
him, or they have a participation of him. Wherefore, 
in all duties of religion, in all ordinances of worship, 
their inquiry is after him whom their souls love. Cant, 
i. 7. 

But yet we must treat more particularly and dis- 
tinctly of these things. Those whose affections are 
spiritually renewed, do love, adhere to, and delight 
in, ordinances of divine service and duties of worship ; 
on the grounds and reasons ensuing. 

First. In general they do so, as they find faith and 
love, and delight in God through Christ, excited and 
acted in and by them. This is their first and immedi- 
ate end in their institution. It is a pernicious mistake 
to suppose that any external duties of worship, as 
hearing the word, prayer, or the sacraments, are ap- 
pointed for themselves, or accepted for themselves. 

Such thoughts the Jews of old had concerning their 
sacrifices 5 namely, that they were appointed for their 
own sakes, and were acceptable service to God, mere- 
ly on their own account. Wherefore God, to deliver 
them from their pernicious mistake, affirms ofttimes, 
that he never appointed them at all : that is, for any 
such end. Jer. vii. 22, 23. Isa. i. 12, 13, &c. And 
now under the gospel, sundry things destructive to the 
souls of men have proceeded from such a supposition. 
Some hereon have always satisfied and contented 
themselves with the external observance of them, 
without desiring Or endeavoring any holy communion 
with God in them, or by them. This constitutes the 
state and condition mentioned, Eev. iii. 1. And by 
following this track, the generality of Christians wan- 
der out of the way ; they cannot leave them, nor know 
how to use them to their advantage, until they come 



OF SPIRITUAL MINDEDNESS. 281 

wholly to that woful state. Isa. xxix. 13. And some, 
to establish this deceit, have taught that there is much 
more in the outward work of these duties, than ever 
God put into them, and that they are sanctified merely 
by virtue of the work wrought. 

But all the duties of the second commandment, as 
are all instituted ordinances of worship, are but means 
to express and exercise those of the first, as faith, love, 
fear, trust, and delight in God. The end of them all 
is, that through them, and by them, we may act those 
graces on God in Christ. Where this is not attended 
to, when the souls of men do not apply themselves to 
this exercise of grace in them, let them be never so 
solemn as to their outward performance, be attended 
to with diligence, be performed with earnestness and 
delight, they are neither acceptable to God, nor bene- 
ficial to themselves. Isa. i. 11. This therefore is the 
first general spring of the love of believers, of them 
whose affections are spiritually renewed, under the 
ordinances of divine worship, and their delight in 
them. They have experience, that in and by them, 
their faith and love are excited to a gracious ex- 
ercise of themselves on God in Christ. And when 
they find it otherwise with them, they can have no 
rest in their souls. For this end are they ordained, 
sanctified, and blessed of God, and therefore, are ef- 
fectual means of it, when their efficacy is not defeated 
by unbelief. 

And those who have no experience hereof in their 

attendance to them, do, as hath been said, fall into 

pernicious extremes. Some continue their observance 

with little regard to God, in cursed formality. So they 

make them a means of their ruin by countenancing of 

them in their security. 

24* 



282 OF SPIRITUAL MINDEDNESS. 

Others utterly reject them, at least the most solemn 
of them, and therein the wisdom, and grace, and au- 
thority of God, by whom they are appointed. Be- 
cause, through the power of their own unbelief, they 
find nothing in them. 

This being the immediate end of all divine institu- 
tions, this being the only way whereby we may give 
glory to God in their observance, which is their ulti- 
mate end in this world 5 and this being the design in 
general of believers in that obedience, they yield to 
the Lord Christ in their diligent observation of them ; 
we may consider how, in what way, and by what 
means, those whose affections are spiritually renewed, 
do and ought to apply their minds and souls to their 
observance. And we may consider herein, first, What 
they design, and then what they endeavor to be found 
in the exercise and practice of, in their use and enjoy- 
ment. 

First. They come to them with this desire, design, 
and expectation, namely, to be enabled, directed, and 
excited by them to the exercise of divine faith ancf 
love. When it is not so with any, where there is not 
this design, they do in various degrees take the name 
of God in vain in their observance. These are approcc* 
imationes Bei, the ways of drawing nigh to God, as 
they are every where called in scripture. To suppose 
that a drawing nigh to God may consist merely in the 
outward performance of duty, whatever be its solemni- 
ty, is to reject all due reverence of him. Forasmuch, 
saith the Lord, as this people draw near to me with 
their mouths, and with their lips do honor me, but 
have removed their hearts far from me, therefore I 
will proceed against them. Isaiah xxix. 13. The 
mouth and lips are put by a synecdoche, for all the 



OF SPIRITUAL MINDEDNESS. 283 

means of outward worship and honor. These men 
may use, and diligently attend to, whilst their hearts 
are far from God, that is, when they do not draw nigh 
to him by faith and love. But all this worship is re- 
jected of God with the highest tokens of his displeas- 

a 

ure and indignation against it. 

First. Our souls then have no way of approach to 
God in duties of worship, but by faith ; no way of ad- 
herence or cleaving to him, but by love 5 no way of 
abiding in him, but by fear, reverence, and delight. 
Whenever these are not in exercise, outward duties of 
worship are so far from being a means of such an ap- 
proach to him, as that they set us at a greater distance 
from him than we were before, at least are utterly use* 
less and fruitless to us. So indeed they are to the 
most who come to them, they know not why, and be- 
have themselves under them, they care not how i nor 
is there any evil in the hearts and ways of men, where- 
of God complaineth more in his word, as that which 
is accompanied with the highest contempt of him. 
And because these ordinances of divine worship are 
means which the wisdom and grace of God have ap- 
pointed to this end, namely, the exercise and increase 
of divine faith and love, and therefore do sanctify and 
bless them thereto. I do not believe that they have 
any delight in the exercise of these graces, nor design 
growth in theixij by whom these great means of them 
are despised or neglected. 

And although I have seen those vallies of public 
worship forsaken, either on pretences of higher attain- 
ments in faith, light, and love, than to stand in need of 
them any more, or on a foolish opinion, that they 
cease upon the dispensation of the Spirit, which is giv- 
en to us to make them useful and effectual, or on some 



284- OF SPIRITUAL MINDEDNESS., 

provocations that have been given to some men, or 
which they have taken to themselves, which they have 
thought they could revenge by a neglect of public ad- 
ministrations, or through slavish peace and negligence 
in times of difficulty, as is the manner of some, who 
forsake the assemblies of the saints. Heb. vi. 25. Yet, 
1 never saw, but it issued in a great decay, if not in an 
utter loss of all exercise of faith and love, and some- 
times in open profaneness. For such persons con- 
temn the ways and means, which God in his infinite 
wisdom and goodness hath appointed for their exercise 
and increase; and this shall not prosper. We may 
therefore do well to consider, that the principal way 
whereby we may sanctify the name of God, in all du- 
ties of his worship, and obtain the benefit of them to 
our own souls, is by a conscientious approach to them 
with a holy desire and design to be found in the exer- 
cise of faith and love on God in Christ, and to be help- 
ed and guided therein by them. 

To be under an efficacious influence from this de- 
sign, is the best preparation for any duty. So David 
expresseth his delight in the worship of God. 'How 
amiable are thy tabernacles, Lord of hosts ! My soul 
longeth, yea, even fainteth for the courts of the Lord : 
my heart and my flesh cry out for the living God.' 
Psal. Ixxxiv. 1, 2. He longed for the tabernacle, and 
the courts of it, but it was the enjoyment of God him- 
self, the living God, that he desired and sought after. 
This was that which made him so fervent in his desires 
after those ordinances of God. So he expresseth it, 
Psal. lxiii. 2. ' To see thy power and thy glory, so as 
lhave seen thee in the sanctuary.' David hid had 
great communion with and delight in God by faith and 
love in the solemn duties of his worship. Ai.d this 



OF SPIRITUAL MINDED NESS, 285 

was that which inflamed him with desires after renew- 
ed opportunities to the same end. 

Secondly. This design is not general, inactive, use- 
less, and slothful. But such persons diligently endea- 
vor, in the use of these ordinances, and attendance to 
them, to be found in the exercise of these graces. 
They have not only an antecedent design to be so, but 
a diligent actual endeavor after it, not suffering their 
minds by any thing to be diverted from the pursuit of 
that design. Eccl. v. 1. Whatever is not quickened 
and enlivened hereby, they esteem utterly lost. Nei- 
ther outward administrations nor order will give them 
satisfaction, when these things are wanting in them- 
selves. Without the internal actings of the life of 
faith, external administrations of ordinances of worship 
are but dead things. Nor can any believer obtain real 
satisfaction in them, or refreshment by them, without 
an inward experience of faith and love in them, and by 
them. And it is that which, if we are wise, we shall 
continually attend to the consideration of. A watch- 
ful Christian will be careful lest he lose any one duty, 
by taking up the carcass of it. And the danger of so 
doing is not small. Our affections are renewed but in 
part. And as they are still liable to be diverted, and 
seduced from spirituality in duty, even by things earth- 
ly and carnal, through the corruption that remaineth 
in them ; so there is a disposition abiding in them, to 
be pleased with those external things in religious du- 
ties, which others, as we have showed before, who are 
no way graciously renewed, satisfy themselves with. 
The grace and oratory of the speaker in preaching the 
word^ especially in these days wherein the foppery of 
fine language, even in sacred things, is so much ex- 
tolled, the order and circumstances of other duties, 



286 OF SPIRITUAL MINDEDNESS. 

with inclination and love to a party, are apt to insinuate 
themselves with great complacency in our affections, 
so far as they are unrenewed. And these things dis- 
cover the true grounds whence it is that the ordi- 
nances of divine worship are so useless as they are, to 
many who seem to attend to them with diligence. 
They may he referred to these two heads : 

(1.) They do not come to them, as the means ap- 
pointed of God, for the exercise of faith and love to 
Christ, so as to make it their design in their approach- 
es to them, without which, all that is spoken of advan- 
tage in and by other duties is utterly lost. 

(2.) They do not in and under them labor to stir up 
faith and love to their due exercise. 

(3.) They suffer their minds to be diverted from the 
exercise of these graces, partly by occasional tempta- 
tions, partly by attendance to what is outward only in 
the ordinances themselves. 

Spiritual affections find no place of rest in any of 
these things ; such proposals of God in Christ, of his 
will, and their own duty, as may draw out their faith, 
love, godly fear, and delight, into their due exercise, is 
that which they inquire after, and acquiesce in. 

Two things alone doth faith regard in all duties of 
worship, as to the outward administration of it. The 
one absolutely, the other comparatively ; both with re- 
spect to the end mentioned, or the exercise, growth, 
and increase of grace in us. The first is, that they 
be of divine appointment. Where their original and 
observance are resolved into divine authority, there, 
and there alone, will they have a divine efficacy. In 
all these things, faith hath regard to nothing but divine 
precepts and promises. Whatever hath regard to any 
thing else, is not faith, but fancy. And therefore these 



OF SPIRITUAL MINDEDNESS. 287 

uncommanded duties in religion, which so abound in 
the papal church, as that, if not the whole, yet all the 
principal parts of their worship consist in them, are 
such as in whose discharge it is impossible faith should 
be in a due exercise. That which it hath comparative 
respect to, is the spiritual gifts of them to whom the 
administration of the ordinances of the gospel, in the 
public worship of the church, is committed. With re- 
spect to them, believers may have more delight and 
satisfaction in the ministry of one than of another, as 
was touched before. But this is not because one is 
more learned than another, or more elegant than ano- 
ther, hath more ability of speech than another, or fer- 
vency in utterance than another, is more fervent and 
earnest in his delivery ; but because they find the gifts 
of one more suited, and more effectual to stir up faith 
and love to a holy exercise in their minds and hearts, 
than what they find in some others. Hence they have 
a peculiar value for, and delight in, the ministry of 
such persons, especially when they can enjoy it in due 
order, and without the offence of others. And minis- 
ters that are wise, will, in holy administrations, neglect 
all other things, and attend to this alone, how they 
may be helpful to the faith, and love, and joy of be- 
lievers, so far as they are the object of their ministry. 
This is the first reason and ground whereon affections 
spiritually renewed cleave to ordinances of divine wor- 
ship with delight and satisfaction ; namely, because 
they are the means appointed and blessed of God for 
the exercise and increase of faith and love, with an ex- 
perience of their efficacy to that end. 

Secondly. The second is, Because they are the 
means of the communication of a sense of divine love, 
and supplies of divine grace, to the souls of them that 



288 OF SPIRITUAL MINDEDNESS. 

believe. So far as our affections are renewed, this is 
the principal attractive to cleave to them with delight 
and complacency. 

They are, as was observed before, the ways of our 
approaching to God. Now we do not draw nigh to 
God, as himself speaks, as a dry heath, or a barren 
wilderness, where no refreshment is to be obtained* 
To make a pretence of coming to God, and not with 
expectation of receiving good and great things from 
him, is to despise God himself, to overthrow the na- 
ture of the duty, and deprive our own souls of all be- 
nefit thereby ; and the want hereof is that which ren- 
ders the worship of the most, useless, and fruitless to 
themselves. We are always to come to God, as to ah 
eternal spring of goodness, grace, and mercy, of all 
that our souls stand in need of, of all that we can de« 
sire in order to our everlasting blessedness ; and all 
these things, as to believers, may be reduced to the 
two heads before mentioned. 

First. They come for a communication of a sense 
of his love in Jesus Christ. Hence do all our peace, 
consolation, and joy, all our encouragement to do and 
suffer according to the will of God, all our support- 
ments under our sufferings, solely depend ; in these 
things do our souls live, and without them we are of 
all men the most miserable. 

It is the Holy Spirit who is the immediate efficient 
cause of all these things in us. He sheds abroad the 
love of God in our hearts. Eom. v. 5. He witness- 
eth our adoption to us, (chap. viii. 15, 16,) and thereby 
an interest in the love of the Father, in God, as he is 
love. But the outward way and means w T hereby he 
communicates these things to us, and effects them in 
us, is by the dispensation of the gospel, or the preach- 



OF SPIRITUAL MINDEDNESS. 289 

ing of it ordinarily. He doth the same work also in 
prayer, and ofttirnes in other holy administrations. 
For this end, for a participation of this grace, of these 
mercies, do believers come to God by them. They 
use them as means to draw water from the well of sal- 
vation, and to receive in that spiritual sense of divine 
love, which God by them will communicate. 

So Christ, by his word, knocks at the door of the 
heart ; if it be opened by faith, he cometh in, and sup- 
peth with men, giving them a gracious refreshment, 
by the testimony of his own love, and the love of the 
Father. Rev. iii. 23. John xiv. 3. This believers 
look for in, and this they do, in various measures, re- 
ceive by the ordinances of divine worship. And al- 
though some, through their fears and temptations, are 
not sensible hereof, yet do they secretly receive those 
blessed gracious supplies, whereby their souls are held 
in life, without which they would pine away and 
perish. So he dealeth with them. Cant. iv. 5, 6. 
These are the gardens and galleries of Christ, wherein 
he gives us of his love. Cant. vii. 12. Those who 
are humble and sincere, know how often their souls 
have been refreshed in them, and how long sometimes 
the impressions they have received of divine grace and 
love have continued with them, to their unspeakable 
consolation. They remember what they have received 
in the opening and application of the exceeding great 
and precious promises that are given to them, where- 
by they are gradually more and more made partakers 
of the divine nature ; how many a time they have re- 
ceived light in darkness, refreshment under despon- 
dencies, relief in their conflicts with dangers and 
temptations, in and by them. For this cause do affec- 
tions that are spiritually renewed cleave to them. Who 

25 



290 OF SPIRITUAL MINDEDNESS. 

can but love and delight in that which he hath found, 
by experience, to be the way and means of communi- 
cating to him the most invaluable mercy, the most in- 
estimable benefit, whereof in this life he can be made 
partaker 1 He who hath found a hidden treasure, al- 
though he should at once take away the whole of it, 
yet will he esteem the place where he found it ; but if 
it be of that nature, that no more can be found or taken 
of it at once but what is sufficient for the present oc- 
casion, yet is so full and boundless, as that whenever 
he comes again to seek for it, he shall be sure to ob- 
tain present supply, he will always value it, and con- 
stantly apply himself to it. And such is the treasure 
of grace and divine love, that is in the ordinances of 
divine worship. 

If we are strangers to these things, if we never re- 
ceived efficacious intimations of divine love to our 
souls, in and by the duties of divine worship, we can- 
not love them and delight in them as we ought. What 
do men come to hear the word of God for % What 
do they pray for 1 What do they expect to receive 
from him? Do they come to God as tb- eternal 
fountain of living waters ? as the God of aii grace, 
peace, and consolation % Or do they come to his wor- 
ship without any design, as to a dry and empty show] 
Do they fight uncertainly with these things, as men 
beating the air \ Or think they bring something to 
God, but receive nothing from him % That the best of 
their business is to please him in doing what he com- 
mands ; but to receive any thing from him, they ex- 
pect not, nor do ever examine themselves whether 
they have done so or not % It is not for persons who 
walk in such ways, ever to attain a due delight in the 
ordinances of divine worship. 






OF SPIRITUAL MINDEDNESS. 291 

Believers have other designs herein ; and, among 
the rest, this in the first place, that they may he afresh 
made partakers of refreshing, comforting pledges of 
the love of God in Christ, and thereby of their adop- 
tion, of the pardon of their sins, and acceptance of 
their persons. According as they meet with these 
things in the duties of holy worship, public or private, 
so will they love, value, and adhere to them. Some 
men are full of other thoughts and affections, so as 
that these things are not their principal design or de- 
sire, or are contented with that measure of them 
which they suppose themselves to have attained ; or, 
at least, are not sensible of the need they stand in to 
have fresh communications of them made to their 
souls ; supposing that they can do well enough with- 
out a renewed sense of divine love every day : some 
are so ignorant of what they ought to design to look af- 
ter, in the duties of gospel worship, as that it is im- 
possible they should have any real design in them. 
Many of the better sort of professors are too negli- 
gent in this matter : they do not long and pant in the 
inward man after renewed pledges of the love of God; 
they do not consider how much they have need of 
them, that they may be encouraged and strengthened 
-to all other duties of obedience ; they do not prepare 
their minds for the reception of them, nor come with the 
expectation of their communication to them ; they do 
not rightly fix their faith on this truth, namely, that 
these holy administrations and duties are appointed of 
Cod, in the first place, as the ways and means of con- 
1 dying his love, and a sense of it, to our souls. From 
hence spring that lukewarmness, coldness and indiffer- 
ency in and to the duties of holy worship, that are 
growing among us: for if men have lost the principal 



292 OF SPIRITUAL MINDEDNESS. 

design of faith in them, and disesteem the chiefest 
benefit which is to be obtained by them, whence should 
zeal for them, delight in them, or diligence in attend- 
ance to them, arise 1 Let not any please themselves 
under the powers of such decays, they are indications 
of their inward frame, and those infallible. Such per- 
sons will grow cold, careless, and negligent, as to the 
duties of public worship 5 they will put themselves 
neither to charge nor trouble about them 5 every occa- 
sion of life diverts them, and finds ready entertainment 
in their minds 5 and when they do attend upon them, 
it is with great indifferency and unconcernedness. 
Yet would they have it thought that all is still well 
within as ever it was, they have as good a respect to 
religion as any. But these things openly discover an 
ulcerous disease in the very souls of men, as evidently 
as if it were written on their foreheads ; whatever 
they pretend to the contrary, they are under the pow- 
er of woful decays from all due regard to spiritual and 
eternal things. And I would avoid the society of such 
persons, as those who carry an infectious disease about 
them, unless it were to help on their cure. 

Secondly. They come for supplies of internal, 
sanctifying, strengthening grace. This is the second 
great design of believers in their approaches to God in 
his worship. The want hereof, as to measures and 
degrees, they find in themselves, and are sensible of it. 
Yea, therein lies the great burden of the souls of be- 
lievers in this world. All that we do in the life of 
God may be referred to two heads. 

First. The observance of all duties of obedience. 
And, 

Secondly. The conflict with, and conquest over, 
temptations. About these things are we continually 



OF SPIRITUAL MINDEDNESSi 293 

exercised. Hence the great thing which we desire* 
labor for, and pant after, is spiritual strength and abil- 
ity for the discharge of ourselves in a due manner with 
respect to these things. This is that which every true 
believer groaneth after in the inward man, and which 
he preferreth infinitely above all earthly things. So 
he may have grace sufficient in any competent meas- 
ure for these ends ; let what will befall him, he desir- 
eth no more in this world. God in Christ is the foun- 
tain of all his grace. There is not one drachm of it 
to be obtained but from him alone. And as he doth 
communicate it to us of his own sovereign goodness 
and pleasure ; so the ordinary way and means whereby 
he will do it, are the duties of his worship. Isa. xl. 
28 — 31. 'Hast thou not known, hast thou not heard, 
that the everlasting God, the Lord, the Creator of the 
ends of the earth, fainteth not, neither is weary % 
There is no searching of his understanding. He giv- 
eth power to the faint, and to them that have no might 
he increaseth strength. Even the youth shall faint 
and be weary, and the young men shall utterly faiL 
But they that wait upon the Lord shall renew their 
strength : they shall mount up with wings, as eagles $ 
they shall run, and not be weary ; they shall walk, and 
not faint.' 

All grace and spiritual strength is originally seated 
in the nature of God ; (v. 28,) but, what relief can that 
afford to us, who are weak, feeble, fainting ? He will 
act suitably to his nature in the communication of this 
grace and power ; (v. 29,) but, how shall we have an 
interest in this grace, in these operations 1 Wait oil 
him in the ordinances of his worship, (v. 31.) The 
word, as preached, is the food of our souls, whereby 

God administereth growth and strength to them. (John 

25* 



294 OF SPIRITUAL MINDEDNESS. 

xvii. 17. 1 Pet. ii. 23.) 'Desire, saith he, the sincere 
milk of the word, that ye may grow thereby.' But 
what encouragement have we thereto 1 if so be, saith 
he, you have tasted that the Lord is gracious ! If, in 
and by the dispensation of this word, you have had 
experience of the grace, the goodness, the kindness of 
God to your souls, you cannot but desire and delight in 
it ; and otherwise you will not do so. When men have 
sat some good while under the dispensation of the 
word, and in the enjoyment of other ordinances^ with* 
out tasting in and by them that the Lord is gracious, 
they will grow weary of it and them. Wherefore prayer 
is the way of his appointment for the application of our 
souls to him, to obtain a participation of all needful 
grace, which, therefore, he has proposed to us in the 
promises of the covenant, that we may know what to 
ask, and how to plead for it. In the sacraments the 
same promises are sealed to us, and the grace repre- 
sented in them effectually exhibited. Meditation con- 
firms our souls in the exercise of faith about it, and is 
the especial opening of the heart to the reception of 
it. By these means, I say, doth God communicate all 
supplies of renewing, strengthening, and sanctifying 
grace to us, that we may live to him in all holy obedi- 
ence, and be able to get the victory over our tempta- 
tions. Under this apprehension, believers approach to 
God in the ordinances of his worship : they come to 
them as the means of God's communication to their 
souls ; hence they cleave to them with delight, so far 
as their affections are renewed. So the spouse testifi- 
eth of herself— I sat down under his shadow with great 
delight. Cant. ii. 3. In these ordinances is the pro- 
tecting, refreshing presence of Christ. This she rest- 
ed in with great delight. 



OF SPIRITUAL HANDEDNESS* 295 

As they come to them with these designs and ex- 
pectations, so they have experience of the spiritual 
benefits and advantages which they receive by them, 
which more and more engageth them to them in their 
affections and delight. All these things, those who 
have a change wrought in their affections, but not a 
spiritual renovation, are strangers to. They neither 
have the design before mentioned in coming to them, 
nor the experience of this efficacy now proposed in 
their attendance on them* But these benefits are 
great ; as, for instance, when men find the worth and 
effect of the word preached on their souls, in its en- 
lightening, refreshing, strengthening, transforming 
power ; when they find their hearts warmed, their 
graces excited and strengthened, the love of God im- 
proved, their desponding spirits under trials and tempt- 
ations relieved, their whole souls gradually more and 
more conformed to Christ 5 when they find themselves 
by it extricated out of snares, doubts, fears, tempta- 
tions, and brought to satisfaction and rest ; they can* 
not but delight in the dispensation of it, and rejoice in 
it as the food of their souls. And it is a great hin* 
derance to the increase of spiritual life, and obstruc* 
tion to fruitfulness, thankfulness, and consolation, 
when we are negligent in our meditation about the 
benefits that we receive by the word, and the advan- 
tages which we have thereby. For whilst it is so with 
us, we can neither value the grace of God, in granting 
us this inestimable privilege, nor perform any duty 
with respect to it, in a right manner. This renders it 
an especial object of our affections as spiritually re- 
newed. That secret love to, and heavenly delight in, 
the statutes and testimonies of God, which David ex- 
pressed, (Psal. cxix,) arose from the spiritual benefit 



£96 OF SPIRITUAL MINDEDNESS. 

and advantage which he received by them, as he con* 
stantly declares. And the sole reason, on the one 
hand, why men grow so careless, negligent, and cold, 
in their attendance to the preaching of the word, is- 
because they have no experience of any spiritual bene- 
fit or advantage by it. They have been brought to it 
by one means or another, mostly by conviction of 
their duty. Their minds have been variously affect- 
ed with it, to a joy in the hearing of it, and readiness 
to sundry duties of obedience: but after awhile, when 
a sense of those temporary impressions is worn off, 
finding no real spiritual benefit by it, they lose all de- 
light in it, and become very indifferent as to its enjoy- 
ment. The frame which such persons at length arrive 
to is described, Mai. i. 13, and iii. 14. And none can 
give any greater evidence of the decay of all manner 
of grace in them, or of their being destitute of all sav- 
ing grace, than when they apostatize from some degree 
of zeal for, and delight in, the dispensation of the 
Word of God, with such a cursed indifferency, as many 
are overtaken with. It cannot be otherwise. For 
seeing this is a way and means of the exercise of all 
grace, it will not be neglected, but where there is a 
decay of all grace \ however men may please them- 
selves with other pretences. And when they are thus 
ensnared, every foolish prejudice, every provocation, 
every wanton opinion and imagination will confirm 
them, in, and increase their gradual backsliding. 

And as it is with believers, as to the hearing of the 
word in general, so it is as to the degrees of advantage 
which they find by it. When men have enjoyed the 
dispensation of the word in a peculiar manner, spirit- 
ual and effectual ; if they can be content to forego it f 
for that which is more cold and lifeless, provided it 



OF SPIRITUAL MINDEDNESS. 297 

possesseth the same time and outward form with the 
other, it is no great evidence that their souls prosper. 
It is therefore those alone, who, having a sense of the 
efficacy of the word on their souls and consciences to 
all the holy ends of it, who cleave to it with spiritual 
love and delight. They continually remember what 
holy impressions it hath made on them, what engage- 
ments it hath brought their souls into, what encourage- 
ments to faith and obedience it hath furnished them 
with, and long after a renewed sense of its enjoyments. 
When we do not find in ourselves this foundation of 
spiritual delight in the dispensation of the gospel, we 
can have no great evidence that our affections are re- 
newed. 

So also it is in the duties of prayer and meditation. 
When the soul of a believer hath had experience of 
the communion which it hath had with God in them, 
or either of them ; of the spiritual refreshment which 
it hath had from them ; of the benefits and mercies 
which ire obtained by them, In recovery from tempt- 
ations, snares, despondencies, in victory over sin and 
Satan, in spiritual impressions, working it to a holy 
watchful frame, which hath abode with it in other 
ways and occasions, with the like advantages where- 
with fervent and effectual prayer, and sincere heaven- 
ly meditation are accompanied, it cannot but have love 
to them, and delight in them ; but if, indeed, we have 
no experience of these things, if we find not these ad- 
vantages in and by these duties, they cannot but be a 
burden to us, nor do serve to any other end but to 
satisfy convictions. He who had the benefit of a se- 
rene and wholesome air in a recovery from many dis- 
eases and distempers, with the preservation of his 
health so obtained, will love it and prize it 5 and so 



298 OF SPIRITUAL MINBEDNESS. 

will he these duties, who hath been partaker of any of 
these saving mercies and privileges wherewith they 
are accompanied. Some have been delivered from 
the worst of temptations, and the nearest approach of 
their prevaleiiGy (as to destroy themselves,) by a sud- 
den remembrance of the frame of their souls, and the 
intimations of God's love in such, or such a prayer, at 
such a time. Some have had the same deliverance 
from temptations to sin ; when they had been carried 
away under the power of their corruptions, and all 
circumstances had concurred under the apprehensions 
of it, a sudden thought of such a prayer or meditation, 
with the engagement they made of themselves therein 
to God, hath caused all the weapons of sin to fall out 
of its hands, and all the beauties of its allurements to 
disappear. 

When others have been under the power of such 
despondencies and disconsolations, as that no present 
tenders of relief can approach to them, they have been 
suddenly raised and refreshed by the remembrance of 
the intimate love and kindness between Christ and 
their souls, that has evidenced itself in former duties. 
Multitudes in fears, distresses, and temptations, have 
found relief to their spirits, and encouragement to 
their faith, in the remembrance of the returns they 
have had to former supplications in the like distresses. 
These are grounds of spiritual delight in these duties. 

Heartless, lifeless, wordy prayer, the fruit of con- 
victions and gifts, or of custom and outward occa- 
sions, however multiplied, and whatever devotion they 
seem to be accompanied with, will never engage spirit- 
ual affections to them. When these things are absent, 
when the soul hath not experience of them, prayer is 
but a lifeless form, a dead carcass, which it would be 



OF SPIRITUAL MINDEDNESS. 299 

a torment to a soul spiritually alive to be tied to. 
There may be a season, indeed, when God will seem 
to hide himself from believers in their prayers, so as 
they shall neither find that life in themselves which 
they have done formerly, nor be sensible of any gra- 
cious communications from him ; but this is done only 
for a time, and principally to stir them up to that fer- 
vency and perseverance in prayer, as may recover 
them into their former, or a better estate than yet they 
have attained to. The like may be said concerning all 
other duties of religion, or ordinances of divine wor- 
ship. 

Fourthly. Believers, whose affections are spiritually 
renewed, delight greatly in the duties of divine wor- 
ship, because they are the great instituted way where- 
by they may give glory to God. This is the first and 
principal end of all duties of religion, as they respect 
divine appointment, namely, to ascribe and give to 
God the glory that is his due ; for in them acknowl- 
edgment is made of all the glorious excellencies of the 
divine nature, our dependence on him, and relation to 
him. And this is that which, in the first place, believ- 
er 3 design in all the duties of divine worship. And 
the pattern set us by our blessed Saviour, in the prayer 
he taught his disciples, directs us thereto. All the 
first requests of it concern immediately the glory of 
God, and the advancement thereof. For therein also 
all the blessedness and safety of the church is includ- 
ed. Those who fail in this design, err in all that they 
do ; they never tend to the mark proposed to them. 
But this is that which principally animates the souls of 
them that believe in all their duties ; this, their uni- 
versal relation to him, and love in that relation, makes 
necessary. Wherefore, that way and means whereby 



300 OF SPIRITUAL MINDEDNESS. 

they may directly and solemnly ascribe and give glory 
to God, is precious and delightful to them : and such 
are all the duties of divine worship. These are some 
of the things wherein the respect of affections spirit- 
ually renewed, to ordinances and. duties of divine wor- 
ship, doth differ from the actings of affection towards 
the same object; which are not so sanctified and re- 
new edc 

There are yet other things accompanied with the 
same evidence of the difference between affections 
spiritually renewed, and those which have only a gene- 
ral change wrought in them by convictions, and some 
outward occasions^ which must, in one or two instances 
more, be insisted on, with the consideration of such 
cases as derive from them. For my design herein is 
not only to declare when our minds are spiritually re- 
newed, but also what is the nature and operation of 
our affections, whereby we are consituted and denom- 
inated spiritually minded, which is the subject of our 
whole inquiry. Herein then we shall proceed. 



CHAPTER XVI. 



•Assimilation to things heavenly and spiritual in affec- 
tions spiritually renewed. This assimilation the work 
of faith. How, and whereby. Reasons of the want of 
growth in our spiritual affections, as to this assimila- 
tion. 

When affections are spiritually renewed in their ex- 
ercise, or fixing of themselves on spiritual things ; 
there is an assimilation wrought in them, and in the 
whole soul, to those spiritual and heavenly things by 
faith. But when there is a change in them only, from 
other causes and occasions, and not from renewing 



OF SPIRITUAL MINDEDNESS. 301 

grace, there is an assimilation effected of spiritual and 
heavenly things to themselves, to those affections, by 
imagination. 

This must somewhat at large be spoken to, as that 
which gives the most eminent distinction between the 
frames of mind, whose difference we inquire into. 
And to that end we shall cast our consideration of it 
into the ensuing observations. 

First. Affections ..spiritually renewed are, in all 
their actings, in the whole exercise, under the guidance 
and conduct of faith. It is faith which, in its spiritual 
light, hath the leading of the soul in the whole life of 
God ; we live here by faith, as we do hereafter by 
sight. If our affections deviate or decline in the 
least from the guidance of faith, they degenerate from 
their spirituality, and give up themselves to the service 
of superstition. Next to corrupt, secular interest, in 
the management of crafty, selfish seducers, this hath 
been the great inlet of superstition and false worship 
in the world. Blind affections, groping in the dark af- 
ter spiritual things, having not the saving light of faith 
to conduct them, have seduced the minds of men into 
all manner of superstitions, imaginations, and prac- 
tices continuing to do so at this day. And wherever 
they will lead the way, when faith goeth not before 
them to discover both way and end, they that lead, and 
the mind that is led, must fall into one snare and pit or 
another. 

Wherefore, affections that are spiritually renewed, 
move not, act not, but as faith discovers their object r 
and directs them to it. It is faith that works by love ; 
we can love nothing sincerely with divine love, but 
what we believe savingly with divine faith. Let our 

affections to any spiritual things be never so vehe- 

26 



802 OF SPIRITUAL MINDEDNESS. 

ment, if they spring not from faith, if they are not 
guided by it, they are neither accepted with God, nor 
will promote the interest of spirituality and holiness to 
our own souls. Heb. xi, 6. Mat. vi. 22, 23. And 
this is the reason whence we ofttimes see great and 
plausible appearances of spiritual affections, which yet 
endure only for a season. They have been awakened, 
excited, acted by one means or another, outward or 
inward ; but not having the light of faith to guide 
them to their proper object, they either wither and die, 
as to any appearing of spiritual motions, or else keep 
the mind tossed up and down in perpetual disquiet- 
ment, without rest or peace* The foolish man weari- 
€th himself, because he cannot find the way to the 
city. So was it with them, who, on account of their 
attendance to the doctrine of Christ, are called his dis- 
ciples. John vi. Having preached to them about the 
bread which came down from heaven, and giveth life 
to them that feed, they were greatly affected with it, 
and cried out, Lord, evermore give us of this bread, 
v. 34. But when he proceeded to declare the mystery 
of it, they having not faith to discern and apprehend 
it, their affections immediately decayed, and they for- 
sook both him and his doctrine, ver. 66. 

We may consider one especial instance of this na- 
ture. Persons every day fall under great and effectual 
convictions of sin, and of their danger or certain mis- 
ery thereby. This stirs up and acts all their affections, 
especially their fears, hopes, desires, sorrow, self-re- 
venge, according as their condition calls for them. 
Hence sometimes they grow restless in their com- 
plaints, and turn themselves every way for relief, like 
men that are out of the way and bewildered in the 
night. But in this state and condition, tell them of 



OF SPIRITUAL MINDEDNESS. 302 

the only proper ways and means of their relief, which 
let the world say what it will, is Christ and his right- 
eousness alone, with the grace of God in him, and 
they quickly discover that they are strange things to 
them, such as they do not understand, nor indeed ap- 
prove. They cannot see them, they cannot discern 
them, nor any heauty in them, for which they should 
be desired. 

Wherefore, after their affections have been tossed 
up and down for a season, under the power and tor- 
ment of this conviction, they come to one or other of 
these issues with them. For either they utterly decay, 
and the mind loseth all sense of any impressions from 
them, so as that they wonder in themselves, whence 
they were so foolish as to be tossed and troubled with 
such melancholy fancies, and so commonly prove as 
bad a sort of men as live upon the earth ; or they take 
up in a formal legal profession, wherein they never at- 
tain to be spiritually minded. This is the best end 
that our affections towards spiritual things, not guided 
by the light of faith, come to. 

Secondly. Faith hath a clear prospect into, and appre- 
hension of, spiritual things, as they are in themselves, 
and in their own nature. It is true, the light of it can- 
not fully comprehend the nature of all those things 
which are the objects of its affections : for they are 
infinite and incomprehensible, such as are the nature 
of God, and the person of Christ; and some of them, 
as future glory, are not yet clearly revealed : but it 
discerns them all in a due manner, so as that they may 
in themselves, and not in any corrupt representation, 
or imagination of them, be the object of our affections. 
They are, as the apostle speaks, spiritually discerned, 
1 Cor. ii. 14, which is the reason why the natural man 



304 OF SPIRITUAL MmDEDNESS. 

cannot receive them, namely, because he hath not 
ability spiritually to discern them. And this is the 
principal end of the renovation of our minds, the prin- 
cipal quality and effect of faith, namely, the communi- 
cation to our minds, and the acting in us, of a spiritual 
saving light, whereby we may see and discern spiritual 
things as they are in their own nature, kind, and 
proper use. See Eph. i. 17 — 19. ' That the God of 
our Lord Jesus Christ, the Father of Glory, may give 
to you the spirit of wisdom and revelation in the 
knowledge of him. The eyes of your understanding 
being enlightened > that ye may know what is the hope 
of his calling, and what the riches of the glory of his 
inheritance in the saints, and what is the exceeding 
greatness of his power to us-ward who believe, accord- 
ing to the working of his mighty power.' 2 Cor. iv. 6. 
4 God shines in our hearts, to give the light of the 
knowledge of his glory in the face of Jesus Christ.' 
The end God designs, is to draw our hearts and affec- 
tions to himself. And to this end, he gives to us a 
glorious internal light, whereby we may be enabled to 
discern the true nature of the things that we are to 
cleave to with love and delight. Without this we have 
nothing but false images of spiritual things in our 
minds ; not always as to the truth or doctrine con- 
cerning them, but as to their reality, power, and effi- 
cacy. This is one of the principal effects of faith, as 
it is the principal part of the renovation of our minds, 
namely, to discover in the soul, and represent to the 
affections, things spiritual and heavenly, in their nature, 
beauty, and genuine excellency. This attracts them, 
if they are spiritually renewed, and causeth them to 
cleave with delight to what is so proposed to them. 
He that believes in Christ in a due manner, who 



OF SPIRITUAL MINDEDNESS. 305 

thereon discovers the excellency of his person, and 
the glory of his mediation, will both love him, and on 
his believing-, rejoice with joy unspeakable and full of 
glory. So is it in all other instances; the more steady 
is our view by faith of spiritual things, the more firm 
and constant will our affections be in cleaving to them. 
And wherever the mind is darkened about them by 
temptation or seduction from the truth, there the 
affections will be quickly weakened and impaired. 
Wherefore, 

Thirdly. Affections thus led to, and fixed on, spirit- 
ual and heavenly things, under the light and conduct 
of faith, are more and more renewed, or made in them- 
selves more spiritual and heavenly. They are, in their 
cleaving to them, and delight in them, continually 
changed and assimilated to the things themselves : 
becoming more and more to be what they are, namely, 
spiritual and hearenly. 

This transformation is wrought by faith, and is one 
of the most excellent faculties and operations ; see 2 
Cor. iii. 18 ; and the means whereby it works herein, 
are our affections. In them, as we are carnal, we are 
conformed to this world : and by them, as sanctified, 
are we transformed in the renewing of our minds, 
Eom. xii. 2. And this transformation is the introduc- 
tion of a new form or nature into our souls, diverse 
from that wherewith we were before endued. So is it 
described, Isaiah xi. 6 — 9. A spiritual nature they 
were changed into. And it is two-fold. 

First. Original and radical as to the substance or 

essence of it, which is the effect of the first act of 

divine grace upon our souls, when we are made new 

creatures. Herein our affections are passive, they do 

not transform us, but are transformed. 

26# 



306 OF SPIRITUAL MINDEDNESS. 

Secondly. Gradual as to its increase ; and therein 
faith works in and by the affections. 

Whenever the affections cleave intensely to any 
object, they receive an impression from it, as the wax 
doth from the seal when applied to it, which changeth 
them into its own likeness. So the apostle affirms of 
sensual unclean persons ; they have eyes full of adul- 
tery, 2 Pet. ii. 14. Their affections are so wholly pos- 
sessed and filled with their lustful objects, as that they 
have brought forth their own likeness upon their ima- 
ginations. That blots out all others, and leaves them 
no inclinations but what they stir up in them. When 
men are filled with the love of this world, which car- 
ries along with it all their other affections, their hopes, 
fears, and desires, to a constant exercise about the 
same object, they become earthly minded. Their 
minds are so changed into the image of the things 
themselves, by the effectual working of the corrupt 
principles of sin, self-love, and lust, as if they were 
made up of the earth, and therefore have no savor of 
any thing else. 

In like manner, when by faith men come to embrace 
heavenly things, through the effectual working of a 
principle of spiritual life and grace in them, they are 
«very day more and more made heavenly. The inward 
man is renewed day by day. Love is more sincere 
and ardent, delight is more ravishing and sensible, 
desires are more enlarged and intense, and by all a 
taste and relish of heavenly things is heightened into 
refreshing experience. See Rom. v. 2 — 5. 

This is the way whereby one grace is added to 
another, 2 Pet. i. 5, 6, in degrees. Great is the assim- 
ilation between renewed affections and their spiritual 
objects, that by this means may be attained* 



OF SPIRITUAL MINDEDNESS. 307 

The mind hereby becomes the temple of God 
wherein he dwells by the Spirit ; Christ also dwelleth 
in believers, and they in him. God is love, and he that 
1 dwelleth in love, dwelleth in God, and God in him.' 
1 John iv. 16. 

Love, in its proper exercise, gives a mutual inhabi- 
tation to God and believers. In brief, he whose affec- 
tions are set upon heavenly things in a due manner, 
will be heavenly minded. And in the due exercise of 
them, will that heavenly mindedness be increased. 
The transformation and assimilation that is wrought, is 
not in the object, or spiritual things themselves ; they 
are not changed, neither in themselves, nor in the re- 
presentation made of them to our minds ; but the 
change is in our affections, which are made like to 
them. 

Two cases deriving from this principle and consid- 
eration, may be here spoken to, and shall be so : the 
first in this, and the other in the following chapter. 
The one is concerning the slowness and impercepti- 
bility of the growth of our affections in their assimila- 
tion to heavenly things, with the causes and reasons 
of it. The other is, the decays that frequently befall 
men in their affections to spiritual things, instead of 
growing and thriving in them, with the reasons and 
causes thereof- 
First. This progress and growth of our affections 
into spirituality and heavenliness, into conformity to 
the things they are set upon, is oft-times very slow, 
and sometimes imperceptible. Yea, for the most part, 
it is a hard thing to find it satisfactorily in ourselves 
or others. Our affections stand like shrubs in the wil- 
derness,, which see not when good cometh, and are not 
like plants in a garden enclosed, which are watered 



303 OF SPIRITUAL MINDEDNESS. 

every day. But it is not so without our folly and our 
sin. 

The folly that keeps many in this condition, consists 
herein : the generality of Christians are contented 
with their present measures, and design little more, 
than not to lose the ground they have gained. And a 
pernicious folly it is, that both ruins the glory of reli- 
gion, and deprives the souls of men of peace and con- 
solation. But so it is, men have some grounds of 
persuasion, or at least they hope, and suppose they 
have such grounds, that they are passed from death to 
life, that they are in a state of grace and acceptance 
with God. This state they will endeavor to preserve 
by a diligent performance of the duties it requireth, 
and the avoidance of such sins whereby they might 
make a forfeiture of it. But as for earnest watchful 
endeavors and diligence, to thrive in this state, to grow 
in grace, to be changed from glory to glory into the 
image of Christ, to press forward towards the mark of 
the high calling, and after perfection to lay hold on 
eternal life, to be more holy, more humble, more right- 
eous, more spiritually minded ; to have their affections 
more and more transformed into the likeness of things 
above. They are but few, that sincerely and diligently 
apply themselves to it., or to the means of these things. 
The measures which they have attained to, give satis- 
faction to the church, and reputation in the world, that 
they are professors, and some so speak peace to their 
own souls. To be more holy and heavenly, to have 
their affections more taken up with the things above, 
they suppose somewhat inconsistent with their present 
occasions and affairs. By this means hath religion 
lost much of its glory, and the souls of men have been 



OF SPIRITUAL MINDEDNESS. 300 

deprived of the principal advantages of it in this 
world. 

Such persons are like to men who live in a country 
wherin they are not only pressed with poverty, and all 
sorts of misery ; but are also obnoxious to grievous 
punishments, and death itself, if they are taken in it. 
In this condition they are told and assured of another 
country, wherein, so soon as they arrive, they shall be 
freed from all fear of danger of punishment, and if 
they pass further into it, they shall meet with riches y 
plenty, and a fair inheritance provided for them. 
Hereon they betake themselves to their voyage to ob- 
tain an entrance into it, and possession of it. But no 
sooner do they come within the borders, and so are 
free from danger, or fear of punishment and death, 
but they sit down, and will go no further, to enjoy the 
good things of the country whereto they are come. 
And it falls out with many of them, that through their 
sloth, negligence, and ignorance, they take up short 
of the true bounds and limits of the country of liberty 
and peace which they aimed at, whereby danger and 
death surprise them unawares. This ruin could not 
have befallen them, had they industriously endeavored 
to enter into the heart of the country, and have pos- 
sessed the good things thereof. At best, being only 
in the borders, they lead a poor life all their days, ex- 
posed to wants and danger. 

So it is in this case. Men falling under the power 
of convictions, and those restless fears wherewith they 
are accompanied, will stir up themselves, and inquire 
how they may fly from the wrath to come, how they 
may be delivered from the state of sin, and the eternal 
misery which will ensue thereon. 

In the gospel, not only mercy and pardon are pro- 



BIO OF SPIRITUAL MINDEDNESS, 

posed to them, on their believing, which is the first 
entrance into the heavenly country ; but peace, and 
joy, and spiritual strength, upon their admission into 
it, and a progress made in it by faith and obedience. 
But many, when they have attained so far, as that they 
have some hopes of pardon and freedom from the curse, 
so as to deliver them from their tormenting fears, will 
endeavor to preserve those hopes, and keep that state 5 
but will not pass on to a full enjoyment of the precious 
things of the gospel, by growth in grace and spiritual 
•affections. But how many of them fall under woful 
mistakes ! For supposing themselves to be in a gospel 
«tate, it proves in the issue, that they never entered in- 
to it. They were not, it may be, far from the king- 
dom of heaven, in the same sense as it was spoken of 
him who never came thither. There is no way to se- 
cure an interest in the gospel, as to pardon and mercy, 
safety and deliverance, but by a growth in grace, holi- 
ness, and spirituality, which gives an entrance in the 
choicest mercies and privileges of it. 

This folly of men in taking up with their measures, 
endeavoring only to maintain that state and condition 
which they hope they have attained, is the great rea- 
son why their affections do not daily grow up into 
spirituality, through an assimilation to heavenly things. 
And a folly it is, attended with innumerable aggrava- 
tions. As for instance : 

First. It is contrary and destructive to the genuine 
and principal property of gospel grace. For it is eve- 
ry where compared by our Saviour to things which, 
from small seeds and beginnings, do grow up by a con- 
tinual increase to large measures, as to a grain of mus- 
tard seed, a little leaven, and the like. 

That grace in whose nature it is not to thrive and 



OF SPIRITUAL MINDEDNESS. 311 

grow, may justly be suspected, and ought diligently to 
be examined by them who take care of their own 
souls, and would not be eternally deceived. 

Secondly. It is contrary to the most excellent or 
invariably evangelical promises recorded in the Old 
Testament and the New 5 and which are amongst the 
principal snpportments of the faith, hope, and comfort 
of believers. God hath given them to us, to encou- 
rage us into an expectation #f such supplies of grace, 
as shall cause us to thrive and grow against all opposi- 
tion, to the utmost of our continuation in this world, 
And they are so multiplied as that there is no need to 
mention any of them in particular ; God evidencing 
thereby how great is the grace, and how precious, 
which he so often promiseth, and of what considera- 
tion it is of to ourselves. See Psal. xcii. 13 — 15. 
Isa. xl. 28 — 31. Wherefore the folly of taking up 
with present measures of grace, holiness, and spiritu- 
ality, is attended with two unspeakable- evils. 

First. A signal contempt of the love, grace, faith- 
fulness, and wisdom of God, in giving us such prom- 
ises of grace, to make us increase, thrive, and grow. 
How can it be done more effectually, than by such a 
neglect of his promised grace 1 

Secondly. An evidence that such persons love not, 
care not, for grace or holiness for their own souls, but 
merely to serve their turn at present, as they suppose, 
nor to desire the least of grace or privilege by Christ, 
without which they can have no hopes to get to heav- 
en. This sufficiently discovers men to be wholly 
under the power of self love, and to centre therein ; 
for if they may have so much grace and mercy as may 
save them, they care for no more. 

Thirdly. It is repugnant to the honor of gospel 



312 OF SPIRITUAL MINDEDNE3S. 

grace, as though it would carry us so far, and no fur- 
ther, in the way to glory. For it must be known, that 
this sort of persons who sit down in their present 
measures and attainments, either really have no grace 
at all, or that which is of the lowest, meanest, and 
most imperceptible size and degree. For if any one 
hath attained any considerable growth in faith and 
love, in the mortification of sin, in heavenly minded- 
uess, it is utterly impossible but that ordinarily he will 
be pressing forward towards further attainments, and 
further degrees of spiritual strength in the life of God. 
So the apostle declares it in his own example. Phil, 
iii. 10— 14. What thoughts can these persons 
have concerning the glory, power, and efficacy of gos- 
pel grace which they suppose they have received? If 
they measure them by the effects which they find in 
themselves, either as to the mortification of sin, or 
strength to, and delight in, duties of holiness, or as to 
spiritual consolation, they can see no excellency nor 
beauty in them : for they do not manifest themselves 
but in their success, us they transform the soul daily 
into the image of Christ. 

Fourthly. It is that which hath lost the reputation 
and glory of religion in the world, and therein the ho- 
nor of tho gospel itself; for the most part of profes- 
sors do take up with such lustre upon it, as gives no 
commendation to the religion they profess ; for their 
measures allow them such a conformity to the world, 
in their ways, words, and actions, in their gestures, ap- 
parel, and attire, as that they are no way visibly to he 
distinguished from it. Yea, the ground and reason 
why the most do rest in their present measures 
is, because they will not be further differenced 
from the world. This hath greatly lost the glory, 



OF SPIRITUAL MINDEDNESS. 813 

honor, and reputation of religion amongst us : and, on 
the other side, if all visible professors would endeavor 
continually to grow and thrive in spirituality of mind, 
and heavenliness of affections, with fruits suitable 
thereto, it would bring a conviction on the world, that 
there is a secret invisible power accompanying the re- 
ligion they profess, transforming them daily into the 
image and likeness of God. - 

Fifthly. Whatever is pretended, to the contrary, it 
is inconsistent with all solid peace of conscience ; for 
no such thing is promised to any who live in such a 
contempt of divine promises ; nor is it attainable, but 
by the diligent exercise of all those graces which lie 
neglected under this frame. Few men are able to 
judge whether they have real, eternal, abiding peace, 
or not, unless it be in case of trials and temptations. 
At other seasons, general hopes and confidences do or 
may supply the want of it in their minds ; but when 
any fear, danger, trial, or word of conviction befalls 
them, they cannot but inquire and examine how it is 
with them. And if they find their affections cold, 
dead, earthly, carnal, withering, not spiritual or hea- 
venly, there will be an end of their supposed peace, 
and they will fall into woful disquietments ; and they 
will then find that the root of all this evil lies in this 
frame and disposition. They have been so far satis- 
fied with their present measures or attainments in re- 
ligion, as that the utmost of their endeavors have been 
but to preserve their station, or not to forfeit it by 
open sins, to keep their souls alive from the severe 
reflections of the word, and their reputation fair in 
the church of God. Spiritually to thrive, to prosper in 
their souls, to wax fat and flourishing in the inward 

man, to bring forth more fruit as age increaseth, to 

27 



314 OF SPIRITUAL JVIINDEDNESS. 

press towards perfection, are things they have not de- 
signed nor pursued. 

Hence it is that so many among us are visibly at an 
unthrifty stand in the world : that where they were 
one year, there they are another, like shrubs in the 
wilderness, not like the plants in the garden of God, 
not as vines planted in a very fruitful hill. Yea, 
though many are sensible themselves that they are 
cold, lifeless, and fruitless, yet will they not be con- 
vinced that there is a necessity of making a daily pro- 
gress in spirituality and heavenly mindedness, where- 
by the inward man may be renewed day by day, and 
grace augmented with the increase of God, This is a 
work, as they suppose, for them who have nothing 
else to do ; not consistent with their business, call- 
ings, and occasions 3 not necessary, as they hope, to 
their salvation, nor, it may be, to be attained by them 
if they should set themselves about it. This appre- 
hension or imagination, upon the beginning of the de- 
clension and decay of Christian religion in the many, 
cast off all holiness and devotion to a sort of men who 
undertook to retire themselves utterly out of the world ; 
amongst whom also the substance of religion was 
quickly lost, and a cloud, or meteor of superstition, 
embraced in the room of it. But this folly is ominous 
to the souls of men. 

Those who have made the greatest progress in the 
conformity of their affections to things spiritual and 
heavenly, know most of its necessity, excellency, and 
desirableness ; yea, without some progress in it, these 
things will not be known. Such will testify, that the 
more they attain herein, the more they see is yet to 
be attained, and the more they desire to attain what is 
behind. 'Forgetting those things which are behind, 



OF SPIRITUAL MINDEDNESS. 315 

they reach forth unto the things that are yet before 
them ; like men running in a race, whose prize and 
reward is yet before them,' Phil. iii. 13, 14. It is a 
comely thing to see a Christian weaned from the 
world, minding heavenly things, green and flourishing 
in spiritual affection. And it is the more lovely be- 
cause it is so rare. The generality of them take up 
with those measures which neither glorify God, nor 
bring durable peace to their own souls. 

That which men pretend and complain of herein, is 
the difficulty of the work. They can, as they suppose, 
preserve their present station ; but to press forward, 
to grow in grace, to thrive in their affections, this is 
too hard for them. But this complaint is unequal and 
unjust, and adds to the guilt of their sloth. It reflects 
upon the words of our Saviour, that his yoke is easy, 
and his burden light, that his commandments are not 
grievous. It expresseth unbelief in the promises of 
God, tendering such supplies of grace, as to render 
all the ways of wisdom easy, yea, mercy and peace. 
It is contrary to the experience of all who have, with 
any sincerity and diligence, engaged in the ways of 
gospel obedience; and the whole cause of the pretend- 
ed difficulty lies in themselves alone, which maybe re- 
duced to these two heads. 

First. A desire to retain some thing, or things, that 
is, or are, inconsistent with such a progress : for unless 
the heart be ready on all occasions to esteem every 
thing as loss and dung, so as we may win Christ, the 
work will be accompanied with insuperable difficulties. 
This is the first principle of religion, of gospel obedi- 
ence, that all things are to be despised for Christ. But 
this difficulty ariseth not from the thing itself, but from 
our indisposition to it, and unfitness for it. That which 



316 OF SPIRITUAL MINDEDNESS. 

is an easy, pleasant walk to a sound and healthy man, 
is a toilsome journey to him that is diseased and infirm. 
In particular, whilst men will retain an inordinate re- 
spect to the world, the vanities, the pleasures, the 
profits, the contentments of it; whilst self-love, putting 
an undue valuation on our persons, our relations, our 
enjoyments, our reputations, doth cleave to us, we 
shall labor in the fire when we engage in this duty, 
or, rather, we shall not at all sincerely engage in it ; 
wherefore the apostle tells us that, in this case, we 
must cast off every weight, and the sin that doth so 
easily beset us, if we intend to run with joy the race 
that is set before us. Heb. xii. 1. 

Secondly. It is because men dwell continually upon 
the entrances of religion, in the first and lowest exer- 
cise of grace, some are always beginning at religion, 
and the beginning of things is always difficult. They 
design not to be complete in the whole will of God,, 
nor to give all graces their perfect work. They do 
not, with use, habituate grace to a readiness in all the 
actings of it, which the apostle commends in them that 
are perfect and complete. Heb. v. 14. Hence he calls 
such persons babes and carnal, comparatively to them 
that are strong men and spiritual. Such persons do 
not oblige themselves to the whole work, and all the 
duties of religion, but only what they judge necessary 
to them in their present circumstances. In particular, 
they do not attempt a thorough work in the mortifica- 
tion of any sin, but are hewing and hacking at it, as 
their convictions are urgent, or abate the wounds 
whereof in the body of sin, are quickly healed. They 
give not any grace its perfect work, but are always 
making essays, and so give over. 

Whilst it is thus with any y they shall always be 






OF SPIRITUAL MINDEDNESS. 317 

deluded with the apprehensions of insuperable difficul- 
ties, as to the growth of their affections in spirituality 
and heavenliness. Remove these things out of the 
way, as they ought to be removed, and we shall find 
all the paths wherein we are to walk towards God to 
be pleasantness and peace, 

This is the first cause whence it is, that there may 
be affections truly spiritual and graciously renewed in 
some persons, who yet do not thrive in an assimilation 
and conformity to heavenly things. Men take up with 
their present measures, and thereon pretend either 
necessary occasion, or discouragement from difficul- 
ties, in attempting spiritual growth in the inward man. 
But they may thank themselves, if, as they bring no 
honor to Christ, so they have no solid peace in their 
own souls. 

Secondly. As the evil proceedeth from folly, so it is 
always the consequent of sin, of many sins, of various 
sorts. Let us not dwell on heartless complaints that 
we do not find our affections lively and heavenly, that 
we do^iot find the inward man to thrive or grow. Let 
us not hearken after this or that relief or comfort, 
under this consideration, as many things are usually 
insisted on to that purpose. They may be of use when 
persons are under temptations, and not able to make a 
right judgment of themselves, but in the course of our 
ordinary walking with God, they are not to be attended 
or retired to. The general reason of this evil state is 
our own sinful carelessness, negligence, and sloth, 
with, perhaps, an indulgence to some known lust or 
corruption. And we do in vain seek after refreshing 
cordials, as though we were only spiritually faint, 
when we stand in need of lancings and burnings, as 
nigh to a lethargy : it would be too long to give 

Ami I 



318 OP SPIRITUAL MINDEDNESS. 

instances of these sins, which fail not effectually to 
obstruct the thriving of spiritual affections. But in 
general, when men are careless as to that continual 
watch which they ought to keep over their hearts 5 
whilst they are negligent in holy duties, either as to 
the seasons of them, or in the manner of their perform- 
ance 5 when they are strangers to holy meditation and 
self-examination 5 whilst they inordinately pursue the 
things of the world, or are so tender and delicate as 
that they will not undergo the hardship of an heavenly 
life, either as to the inward or outward man ; much 
more when they are vain in their conversation, corrupt 
in their communication, especially if under the pre- 
dominant influence of any particular lust j it is m vain 
to think of thriving in spiritual affections. And yet 
thus it is with all who ordinarily, and in their constant 
course, are thriftless herein. 



CHAPTER XVII 



Decays in spiritual affections, with the causes aria; danger 
of them. Advice to them who are sensible of the evil 
of spiritual decays. 

It must fee acknowledged, that there is yet that 
Which is worse than what we have yet insisted on, and 
more opposite to the growth of affections in conformity 
to heavenly things, which is the proper character of 
those that are spiritually renewed. And this is their 
spiritual decay, manifesting itself in sensible and visible 
effects. 

Some there are, yea, many, who, upon the beginning 
of a profession of their conversion to God, have made 
a great appearance of vigorous, active, spiritual affec- 



OP SPIRITUAL MINDE'DNfiSS. 3 19 

tions ; yea, it is so with most, it may be all, who are 
really so converted. God takes notice of the love of 
the youth in his people, of the love of their espousals. 

In some, this vigor of spiritual affections is from the 
real power of grace, exerting its efficacy on their hearts 
and in their minds. In others, it is from other causes, 
as for instance, relief from conviction, by spiritual illu- 
mination, will produce this effect. And this falls out 
to the advantage of such persons, that generally a 
change is wrought in their younger days. For then 
their affections, in their natural powers, are active, 
and bear great sway in the whole soul. Wherefore 
the change that is made, is most eminent in them, be 
it what it will. But as men increase in age, and 
thereon grow up in carnal wisdom, and a great valua* 
tion of earthly things, with their care about them, and 
converse in them, they abate and decay in their spirit* 
ual affections every day. They will abide in their 
profession, but have lost their first love. 

It is a shame and folly unutterable, that it should be 
so with any who make profession of that religion, 
wherein there are so many incomparable excellencies 
to endear and engage them to it more and more ; but 
why should we hide what experience makes manifest 
in the sight of the sun ; and what multitudes proclaim 
concerning themselves \ Wherefore, I look upon it as 
a great evidence, if not absolutely of the sincerity of 
grace, yet of the life and growth of it, when men, as 
they grow up in age, grow in an undervaluation of 
present things, in contempt of the world, in duties of 
charity and bounty, and decay not in any of them. 
But I say, it is usual that the entrances of men's pro- 
fession of religion and conversion to God, are attended 
with vigorous active affections towards spiritual things. 



320 OF SPIRITUAL MINDEDNESS. 

Of them, who really and sincerely believed, it is said 3 
that on their believing, they rejoiced with joy unspeak- 
able and full of glory. And of those who only had a 
work of conviction on them, improved by temporary 
faith, that they received the word with joy, and did 
many things gladly. 

In this state do many abide and thrive, until their 
affections be wholly transformed into the image and 
likeness of things above. But with many of all sorts 
it is not so $ they fall into woful decays as to their 
affections about spiritual things, and consequently in 
their whole profession and conversation, their moisture 
becomes as the drought in summer. They have no 
experience of the life and actings of them in them* 
selves, nor any comfort, or refreshment from them 5 
they honor not the gospel with any fruits of love, zeal, 
or delight, nor are useful any way to others by their 
example. Some of them have had seeming recoveries^ 
and are yet again taken into a lifeless frame : warn- 
ings, afflictions, sicknesses, the w T ord, have awakened 
them, but they are fallen again into a dead sleep ; so 
as that they seem to be trees whose fruit withereth 5 
without fruit ; twice dead ; plucked up by the roots. 

Some things must be spoken to this woful condition 
in general, as that which is directly opposite to the 
grace and duty of being spiritually minded ; and con- 
trary to, and obstructive of, the growth of spiritual 
affections in an assimilation unto heavenly things. 
And what shall be spoken, may be applied to all the 
degrees of these decays, though all of them are not 
alike dangerous or perilous. 

First. There may be a time of temptation, 1 /herein 
a soul may apprehend in itself not only decay in, but 
an utter loss of, all spiritual affections, when yt} it is 




OF SPIRITUAL MINDEDNESS. 321 

not so. As believers may apprehend and judge, that 
the ' Lord hath forsaken and forgotten them, when he 
hath not done so,' Isaiah xlix. 14, 15 ; so they may, 
under temptations, apprehend that they have forsaken 
God, when they have not done so : as a man in the 
night may apprehend he hath lost his way, and be in 
great distress, when he is in his proper road. For 
temptation brings darkness and amazement, and leads 
into mistakes and a false judgment in all things. They 
find not, it may be, grace working in love, joy, and 
delight, as formerly, nor that activity of heart and 
mind in holy duties, which spiritual affections gave to 
them. But yet it may be, the same grace works in 
godly sorrow by mourning, humiliation, and self-abase- 
ment, no less effectually, nor less acceptably to God. 
Such as these I separate from the present considera- 
tion. 

Secondly. There may be a decay in affections them- 
selves, as to their actings towards any objects what- 
ever ; at least as to the outward symptoms and effects 
of them, and on this ground, their operations towards 
spiritual things may be less sensible. So men in their 
younger days may be more ready to express their sor- 
row by tears, and their joy by sensible exaltation and 
motion of their spirits, than in riper years. And this 
may be so, when there is no decay of grace in the 
affections as renewed. But, 

(1.) When it is so, it is a burthen to them in whom 
it is. They cannot but mourn and have a godly jeal- 
ousy over themselves, lest the decays they find, should 
not be in the outward, but in the inward, not in the 
natural, but the spiritual, man. And they will labor, 
that in all duties, and at all times, it may be with them 
as in days of old, although they cannot attain strength 



322 OF SPIRITUAL MINDEDNESS 

in them, that vigor of spirit, that life, joy, peace, and 
comfort, which any have had experience of. 

Secondly. There will be in such persons, no decays 
in holiness of life, nor as to diligence in all religious 
duties. If the decay be really of grace in the affec- 
tions, it will be accompanied with a proportionable 
decay in all other things, wherein the life of God is 
concerned. But if it be only as to the sensible actings 
of natural affections, no such decay will ensue. 

Thirdly. Grace will, in this case, more vigorously 
act itself in the other faculties and powers of the soul, 
as the judgment and the will in their approbation of 
and firm adherence to spiritual things. But, 

Fourthly. When men find, or may find, their affec- 
tions yet quick, active, and intent on other things, as the 
lawful enjoyments and comforts of this life $ it is in 
vain for them to relieve themselves, that the decays 
they find are in their affections as natural, and not as 
they ought to conclude, as gracious. If we see a man 
in his old age grow more in love with the things of 
this world, and less in love with the things of God, it 
is not through the weakness of nature, but through 
the strength of sin, 

On these, and it may be, some other the like occa- 
sions, there may be an apprehension of a decay in 
spiritual affections, when it may not be so, at least not 
to the degree that is apprehended. But when it is so 
really, as it is evidently with many, I had almost said 
with the most in these days, it is a woful frame of 
heart, and never enough to be lamented. It is that 
which lies in direct contradiction to that spiritual 
mindedness which is life and peace. It is a consump- 
tion of the soul which threatens it with death every 
day. 



OF SPIRITUAL MINBEDNESS. 323 

It belongs not to my design to treat of it in particu- 
lar 5 yet I cannot let it pass without some remarks 
upon it, it being an evil almost epidemical among pro- 
fessors, and prevalent in some to such a degree, as 
that they seem to be utterly forsaken of all powers of 
spiritual life. 

Now, besides all that folly and sin, which we before 
discovered as the causes of the want of the growth of 
our affections in spirituality and heavenliness, which 
in this case of their decay are more abominable, there 
is a multiplication of evils wherewith this state of 
heart and mind is accompanied. For, 

First. It is that which of all things the Lord Christ 
is most displeased with in churches or professors. 
He pities them in their temptations, he suffers with 
them in their persecution, he intercedes for them on 
their surprisal, but threatens them under their spiritu- 
al decays. Rev. ii. 4, 5, and iii. 2. This he cannot 
bear with, as that which both reflects dishonor upon 
himself, and which he knows to be ruinous to those in 
whom it is. He will longer bear with them w T ho 
are utterly dead, than with those who abide under 
these decays. Rev. iii. 15, 16. This is the only case 
wherein he threatens to reject and cast off a profess- 
ing church 5 to take away his candlestick from it, un- 
less it be that of false worship and idolatry. He that 
spake thus to the churches of old, speaks now the 
same to us ; for he lives forever, and is always the 
same, and his word is living and unchangeable. There 
is not one of us who are under this frame, but the Lord 
Christ, by his word and Spirit, testifieth his displeas- 
ure against us ; and if he be against us, who shall 
plead for us 1 Consider what he says in this case, Rev. 
ii. 5, and iii. 8. O, who can stand before these dread- 



324 OF SPIRITUAL MINDEDNESS. 

ful intimations of his displeasure ! the Lord help us to 
mind it. lest he in whom we profess to place our only 
trust, be in our trial found our greatest enemy. Take 
heed of such sins as Christ himself, our only advocate, 
hath put a mark upon as those which he will not save 
us in. 

Secondly. It is that wherewith above all things the 
Holy Spirit is grieved. His work it is to. give an in- 
crease and progress in our souls. He begins it, and 
carries it on. And there can be no greater grief to a 
wise and gracious workman, than to have his work de- 
cay and go backward under his hand. This is the oc- 
casion of those complaints of God which we find in 
the scripture, of the unprofitableness and backsliding 
of men, after the use of means and remedies for their 
fruitfulness and cure. 4 What,' saith he, ' could I have 
done more for my vineyard than I have done ? Why 
then, when I looked for grapes, did it bring forth wild 
grapes V Can any thing be apprehended to be such a 
just matter of grief and complaint to the Holy Spirit, 
as to see and find those whom he had once raised up 
to holy and heavenly affections, so as that their de- 
lights were in, and their thoughts much upon, the 
things that are above, to become earthly or sensual, to 
have no sensible actings of any of his graces in them, 
which is the state of them who are under the power 
of spiritual decays 1 And this is the only cause where- 
in God speaks to men in the way of complaint and ex- 
postulation 5 and use th all sorts of arguments to con- 
vince them of their folly herein. 

Wherein a wise, tender, and careful parent, hath 
been diligent in the use of all means for the education 
of his child, and he for some time hath given good 
hopes of himself, finds him to slacken in his diligence* 



OF SPIRITUAL MINDEDNESS. 325 

to be careless in his calling, to delight in evil compa- 
ny ; how solicitous is his heart about him, how much 
is he grieved and affected with his miscarriage ! The 
heart of the Spirit of God is infinitely more tender to- 
wards us, than that of the most affectionate parent 
can be towards an only child. And when he with cost 
and care hath nourished, and brought us up to some 
growth and progress in spiritual affections, wherein all 
his concerns in us lie, for us to grow cold, dull, earth- 
ly minded, to cleave to the pleasures or lusts of this 
world, how is he grieved, how is he provoked ! It 
may be this consideration of grieving the Holy Spirit, 
is of no great weight with some ; they should have 
little concernment herein, if they could well free 
themselves in other respects ; but let such persons 
know, it is impossible for them to give a greater evi- 
dence of a profligate hardness in sin. 

Thirdly. This is that which in an especial manner 
provoketh the judgments of God against any church, 
as was intimated before : When, in the order of pro- 
fession and worship, any church hath a name to live, 
but as to the power of grace acting in the affections, 
is dead ; when it is not so cold as to forsake the ex- 
ternal institutions of worship, nor so hot as to enliven 
their duties with spiritual affections, the Lord Christ 
will not long bear with them ; yea, judgment will sud- 
denly break out towards such a house of God. 

Fourthly. It is absolutely inconsistent with all com- 
fortable assurance of the love of God. Whatever per- 
sons under the power of such a frame, pretend to of 
that kind, it is sinful security, not gracious assurance 
or peace ; and constantly, as professors grow old and 
decay in their spiritual affections, stupidity of con- 
science and security of mind grow also upon them. 

28 



326 OF SPIRITUAL MINDEDNESS-. 

It is so, I say, unless they are sometimes surprised or 
overtaken with some greater sin, which reflects se- 
verely on their consciences, and casts them for a time 
under troubles and distresses. But that peace with 
God, and a comfortable assurance of salvation, should 
be consistent with a habitual decay in grace, especial- 
ly in those graces which should act themselves in our 
affections ; is contrary to the whole tenor and testimo- 
ny of the scripture: and the supposition of it would 
be the bane and poison of religion. I do not say that 
our assurance and peace with God, arise wholly from 
the actings of grace in us ; there are other causes of 
them, whereto they are principally resolved : but this 
I say, under a habitual declension, or decay of grace 
in the spirituality of our affections, no man can keep 
or maintain a gracious sense of the love of God, or 
of peace with him. And therefore there is no duty 
more severely to be pressed on all at this day, than a 
diligent examination and trial of the grounds of their 
peace ; lest it should be with any of them as it was 
with Laodicea, who was satisfied in her good state and 
condition, when it was most miserable, and almost des- 
perate. Yea, I must say that it is impossible that 
many professors, whom we see and converse "with, 
should have any solid peace with God. Do men 
gather figs from thorns, or grapes from thistles'! It 
is a fruit that will not grow on a vain, earthly, selfish 
frame of mind and conversation: and therefore such 
persons, whatever they pretend, are either asleep in a 
sinful security, or live on most uncertain hopes, which 
probably may deceive them. Nothing can be so ruin- 
ous to our profession, as once to suppose it is an easy 
matter, a thing of course, to maintain our peace with 
God. God forbid that our utmost diligence, and con- 






OF SPIRITUAL MINDEDNESS. 32? 

tinned endeavors to thrive in every grace, should not 
be required thereto. The whole beauty and glory of 
our religion depends hereon. To be spiritually mind* 
ed is life and peace. 

Fifthly. Such a decay as that described, is a dan- 
gerous symptom of an evil state and condition, and 
that those in whom it is, will at last be found to be but 
hypocrites. I know such persons will or may have 
pretended evidences to the contrary, and are well 
enough satisfied of, and with, their own sincerity, in 
many things \ so as that it is impossible to fix upon 
them the sense and conviction of being but hypocrites* 
But this apprehension ariseth from a false notion of 
hypocrisy. No man they suppose is a hypocrite, but 
he that generally or universally pretends himself in 
religion to be what he is not, and what he knows 
himself not to be, or at least, might easily know. And 
it is true that this is the broadest notion of Pharisaical 
hypocrisy. But take a hypocrite for him who under 
light, profession, gifts, duties, doth habitually and wil- 
lingly fail in any point of sincerity, he is no less a 
perishing hypocrite than the former, and it may alter 
the case with them. I do not say that every one in 
whom there is this prevalent decay in spiritual affec- 
tions, is a hypocrite ; God forbid : I only say that 
where it continues without remedy, it is such a symp- 
tom of hypocrisy, as that he who is wise, and hath a 
care of his soul, will not rest until he hath searched it 
to the bottom. For it seems as if it were thus with 
such persons, they have had a false or imperfect work 
in that conversion unto God which they have pro- 
fessed. Conviction of sin, communication of spiritual 
light and gifts, alteration upon the affections, change 
of society and conversation, have made it up. Now it 



328 OF SPIRITUAL MINDEDNESS. 

is the nature of such a work greatly to flourish for a 
season, in all the principal parts and duties of profes- 
sion : but it is in its nature also gradually to decay, until 
it be quite withered away : in some, it is lost by the 
power of some vigorous temptations, and particular 
lusts indulged to, ending in worldliness and sensuality ; 
but in the most, it decays gradually, until it hath lost 
all its savor and sap. See Job xv. 3. Wherefore, 
whilst men find this decay in themselves, unless they 
are fallen under the power of a destructive security, 
unless they are hardened through the deceitfulness of 
sin, they cannot but think it their duty to examine how 
things stand with them, whether they ever effectually 
closed with Christ, and had the faith of God's elect, 
which works by love $ seeing it is with them, as though 
they had only a work of another nature. For a saving 
work in its own nature, and in the diligent use of 
means, thrives and grows, as the whole scripture testi- 
fieth $ but it is this false and imperfect working that 
hath no root, and is thus subject to withering. 

Sixthly. Persons in such an estate are apt to de- 
ceive themselves with false hopes and notions, where- 
by the deceitfulness of sin doth put forth its power, to 
harden them to their ruin, Two ways there are where^ 
by this pernicious effect is produced. The one by the 
prevalency of a particular lust or sin, the other by a 
neglect of spiritual duties, and a vain conversation in the 
world, under which the soul pines away and consumes. 

As to the first of these, there are three false notions, 
whereby the deceitfulness of sin deludes the souls of 
men. 

The first is, that it is that one sin alone wherein they 
would be indulged. Let them be spared in this one 
thing, and in all others they will be exact enough. 



OF SPIRITUAL MINDEDNESS'. 329 

This is the composition that Naaman would have made 
in the matters of religion, 2 Kings v. 18. And it is 
that which many trust to. Hence it hath by the event 
been made to appear, that some persons have lived 
long in the practice of some gross sins, and yet all the 
while used a semblance of great diligence in other 
duties of religion. This is a false notion whereby poor 
sinners delude their own souls. For suppose it possible 
that a man should give himself up to any lust, or be 
under the power of it, and yet be observant of all other 
duties, yet this would give him no relief as to the 
eternal condition of his soul. The rule is peremptory 
to this purpose. Jam. ii. 10, 11. One sin willingly 
lived in, is as able to destroy a man's soul, as a thou- 
sand. Besides, it is practically false. There is no 
man that lives in any one known sin, but he really 
lives in more, though that only bears the chiefest 
sway. With some such persons, these sins appear to 
others, who observe their frame and spirit, though 
they appear not to themselves : in some they are man- 
ifest in themselves, although they are hidden from 
others. 1 Tim. v. 24. But let no man relieve himself 
with thoughts that it is but one sin, whilst that one sin 
keeps him in a constant neglect of God. Hence, 

Secondly. They deceive themselves hereby ; for 
they judge, that although they cannot as yet shake off 
their sin, yet they will continue still to love God, and 
abound in the duties of his worship. They will not 
become haters of God and his ways, and persecutors, 
for all the world ; and therefore hope that, notwith- 
standing this one Zoar, this lesser sin, which their 
constitution and their circumstances engage them in, 
that it may be well with them at the last. This, also, 

is a false notion, a mere instrument in the hand of sin 

28* 



330 OF SPIRITUAL MINBEDNESS. 

to act its deceit by : for no man that willingly liveth 
in any sins can love God at all \ as is evident in that 
rule, 1 John ii. 15. It is but a false pretence of love 
to God that any man hath, who liveth in any known 
sin. Where God is not loved above all, he is not 
loved at all : and he is not so, where men will not part 
with one cursed lust for his sake. Let not your light 
deceive you, nor your gifts, nor your duties, nor your 
profession; if you live in sin, you love not God. 

Thirdly. They determine, that at such or such a 
season or time, after such satisfaction given to their 
lusts or pleasures, they will utterly give over, so as 
that iniquity shall not be their ruin. But this is a false 
notion also, an effectual instrument of the deeeitfulness 
of sin. He that will not now give over, who will not 
immediately upon the discovery of the prevalency of 
any sin, and warning about it, endeavor sincerely and 
constantly its relinquishment, say what he will, and 
pretend what he will, he never intends to give over \ 
nor is it probable in an ordinary way that ever he will 
do so. When men's decays are from the prevalency 
of particular sins, by these and the like false notions 
they harden themselves to ruin. 

For those who are pining away under a hectical 
consumption, a general decay of the vital spirits of 
religion, they have also false notions whereby they 
deceive themselves. As, 

First. That although they have some cause to mis- 
trust themselves, yet indeed their condition is not so 
bad as some may apprehend it, or as they are warned 
it is. And this ariseth from hence, that they have not 
as yet been overtaken with any enormous sin which 
hath filled their consciences with terror and disquiet - 
ment. But this is a false notion also $ for every decay 



OF SPIRITUAL MINDEDNESS. 331 

is dangerous, especially such as the mind is ready to 
plead for, and to countenance itself in. 

Secondly. They are prone to suppose that this decay 
doth not arise from themselves, and the evil of their 
own hearts, but from their circumstances, business 5 
present occasion, and state of life, which when they 
are freed from, they will at least return to their former 
love and delight in spiritual things. But this is a false 
notion also, by virtue of that rule, Heb. iii. 12. Let 
men's circumstances and occasions of life be what they 
will, all their departures from God are from an evil 
heart of unbelief. 

Thirdly. They judge it no hard matter to retrieve 
themselves out of this state, but that which they can 
easily do, when there is an absolute necessity for it. 
But this is a false notion also. Recovery from back- 
sliding is the hardest task in the Christian religion, and 
which few make either comfortable or honorable 
work of. 

In this state, I say, men are apt by such false reason- 
ings to deceive themselves to their eternal ruin, which 
makes the consideration of it the more necessary. 

Wherefore I say, lastly, upon the whole, that whoso 
find themselves under the power of this wretched 
frame, who are sensible in themselves, or at least make 
it evident to others, that they are under a decay in 
their spiritual condition ; if they rest in that state, 
without groaning, laboring, endeavoring for deliverance 
from it, they can have no well grounded hopes in 
themselves of life and immortality 5 yea, they are in 
those paths which go down to the chambers of death. 

I cannot let this pass, without something of advice 
to them who find themselves under such decays, who 



382 OF SPIRITUAL MINDEDNESS. 

are sensible of them, and would be delivered from 
them ; and I shall give it in a few words. 

First. Remember former things : call to mind how 
it was with you in the spring and vigor of your affec- 
tions, and compare your present state, enjoyment, 
peace, and quiet, with what they were then. This will 
be a great principle of return to God. Hos. ii. 7. And 
to put a little weight upon it, we may consider, 

First. God himself makes it, on his part, a ground 
and reason of his return to us in a way of mercy, and 
of the continuance of his love. Jer. ii. 2. Even when 
a people are under manifold decays, whilst yet they are 
within the bounds of God's covenant and mercy, he 
will remember their first love, with the fruits and 
actings of it in trials and temptations, which moves his 
compassion towards them. And the way to have God 
thus remember it, is for us to remember our former 
experience with delight, and longing of soul that it 
were with us as in those days of old, when we had the 
love of espousals of God in Christ, Jer. xxxi. 18 — 20. 

Secondly. It is the way whereby the saints of old 
have refreshed and encouraged themselves under theii? 
greatest despondencies. So doth the Psalmist in many 
places, as for instance, Ps. xlii. 6. c O my God, my 
soul is cast down within me : therefore will 1 remember 
thee from the land of Jordan, and of the Hermonites, 
from the hill Mizar. 5 David, in the time of his perse- 
cution by Saul, when he wandered up and down in 
deserts, wildernesses, and solitudes, had, under his 
fears, distresses, and exercise, great, holy, spiritual 
communion with God, as many of his psalms composed 
on such occasions testify. And the greater his dis- 
tresses were, the more fervent Were his affections in 
all his addresses to God. And he was never in greater, 



OF SPIRITUAL MINDEDNESS. 333 

than when he escaped out of the cave at Adullam, and 
went thence unto Mizpeh of Moab, to get shelter for 
his parents, 1 Sam. xxii. 13. Then was he in the land 
of the Hermonites, the hill Hermon being the boundary- 
eastward of the Israelites' possession, next to Moab, 
Deut. iii. 8, 9. There, no doubt, Dayid had a blessed 
exercise of his faith, and of all his affections towards 
God, wherein his soul found great refreshment. Being 
now in great distress and disconsolation of spirit, 
among other things, under a sense that God had for- 
gotten him, ver. 9, he calls to mind the blessed experi- 
ence he had of communion with God in the land of the 
Hermonites, wherein he now found support and refresh- 
ment. So at other times he called to remembrance the 
days of old, and in them his song in the night, or the 
sweet refreshment he had in spiritual converse with 
God in former times. I have known one in the depth 
of distress and darkness of mind, who, going through 
temptation to destroy himself, was relieved and deliv- 
ered in the instant of ruin, by a sudden remembrance 
that at such a time, and in such a place, he had prayed 
fervently with the engagement of all his affections to 
God. 

Wherefore, you that are sensible of these decays or 
ought so to be, take the advice of our Saviour, remem- 
ber whence you are fallen ; call to mind the former 
days; consider if it were not better with you than 
now : when, in your lying down and your rising up* 
you had many thoughts of God, and of the things of 
God, and they were sweet and precious to your souls ; 
when you rejoiced at the remembrance of his holiness ; 
when you had zeal for his glory, delight in his worship, 
and were glad when they said, ' Let us go to the house 
of God together f when you poured forth your souls 



334 OF SPIRITUAL MINBEDNESS. 

with freedom and enlarged affections before him, and 
were sensible of the visits and refreshments of his 
love : remember what peace, what tranquility of mind, 
what joy you had whilst it was so with you ; and con- 
sider what you have gotten since you have forsaken 
God, in any measure or degree. Dare to deal plainly 
with yourselves. Is not all wherein you have to do 
with God, either from custom and selfishness, or atten- 
ded with trouble, disquietment, and fears ? Do you 
truly know either how to live or how to die 1 Are 
you not sometimes a terror to yourselves ? It must be 
so, unless you are hardened through the deceitfulness 
of sin. What have all your lovers done for you, that 
you have entertained in the room of God in Christ, and 
spiritual things 1 Speak plainly ; have they not defiled 
you, wounded you, weakened you, and brought you 
into that condition, that you know not what you are,, 
nor to whom ye do belong ? What are your thoughts 
when your are most awake, when you are most your- 
selves 1 Do you not sometimes pant within yourselves, 
and say, O that it were with us as in former days! 

And if you can be no way affected with the remem- 
brance of former things, then one of these two great 
evils you are certainly under : Either, (1.) You never 
had a true and real work on your souls, whatever you 
professed ; and so never had true and real communion 
with God in any duties : you had only a temporary 
work, which excited your affections for a season, 
which, now it is worn off, leaves no sweet remem- 
brance of it upon your minds ; for had your faith and 
love been sincere in what you did, it were impossible 
but that the remembrance of their actings in some 
especial instances, should be sweet and refreshing to 
you. Or else, 



OF SPIRITUAL MINDEDNESS. 335 

(2.) You are hardened through the deceitfulness of 
sin, and there is no way left to give a sense or impres- 
sion of spiritual things upon your minds. You have 
truly nothing left in religion, but the fear of hell and 
trouble of duties. I speak not to such at present. 

As to those to whom this frame is a burden, there is 
no more effectual means to stir them to endeavors for 
deliverance, than a continual remembrance of former 
things, and experiences they have had of holy inter- 
course and communion with God. This will revive, 
quicken, and strengthen the things that are ready to 
die, and beget a self-abhorrency in them, in considera- 
tion of that woful frame and temper of mind, which by 
their sins and negligence they have brought themselves 
into. 

2dly. Consider, that as there are many things 
dreadfully pronounced in the Scripture against back- 
sliding and backsliders in heart, as it is with you ; 
yet also there are especial calls and promises given 
and made to those in your condition. And know as- 
suredly, that upon your compliance or non-compli- 
ance with them, depends your everlasting blessedness 
or wo. 

Consider both call and promise in that word of 
God's grace, Jer. iii. 12 — 14. ' Go and proclaim these 
words towards the north, and say, Return, thou back- 
sliding Israel, saith the Lord, and I will not cause 
mine anger to fall upon you : for I am merciful, saith 
the Lord, and I will not keep anger for ever. Only ac- 
knowledge thine iniquity, that thou Fiast transgressed 
against the Lord thy God, and hast scattered thy ways 
to the strangers under every green tree, and ye have 
not obeyed my voice, saith the Lord. Turn, O back- 
sliding children, saith the Lord, for I am married unto 



336 OF SPIRITUAL MINDEDNES8. 

you : and I will take you one of a city, and two of a 
family, and I will bring you to Zion.' Add thereto 
this blessed promise, Hos. xiv. 14. ' I will heal their 
backslidings, I will love them freely : for mine anger 
is turned away from them.' If you design to live and 
not die, it must be by yielding obedience to this call, and 
pleading this promise before God, mixing it with 
faith. Your return must be by the word, Isa. lvii. 18, 
19. Here lies your great encouragement and direc- 
tion ; herein liethyour only relief. As you value your 
souls, defer not the duty you are called to one mo- 
ment. You know not how soon you may be without 
the reach of calls and promises. And he that can 
hear them without stirring up himself in sincerity to 
comply with them, hath made already a great progress 
towards that length. 

(3.) As to those who, on these and the like consid- 
erations, do not only desire, but will endeavor also to 
retrieve themselves from this condition, I shall give no 
advice at present but this : be in good earnest. As 
the prophet speaks in another case ; if you will re- 
turn, return and come, make thorough work of it. 
You must do so at one time or another, or you will 
perish. Why not now 1 Why is not this the best 
season 1 Who knows but it may be the only time you 
will have for it ? It were easy to multiply all sorts of 
arguments to this purpose. Trifling endeavors, occa- 
sional resolutions and attempts, like the early cloud, 

and morning dew, shifting with warnings and convic- 

* 

tions by renewed duties, until their impressions are 
worn out, will ruin your souls. Unless there be uni- 
versal diligence and permanency in your endeavors, 
you are undone. Then shall ye know the Lord, if you 
follow on to know him. 



OP smiTTTA'L MINDEDNESS. 33T 

But now to return. These things I say, through 
our sloth, negligence, and sin, may befall us as to our 
spiritually renewed affections. Their progress, in 
conformity to spiritual and heavenly things, may be 
slow, imperceptible, yea, totally obstructed y for a sea- 
son; and not only so, but they may fall under decays, 
and the soul therein be guilty of backsliding from 
God. But this is that which they are capacitated for 
by their renovation ; this is that whereby the grace 
wherewith they are renewed leads to ) this is that 
■which, in the diligent use of means, they will grow up 
to, whereon our comfort and peace depend ; namely r 
a holy assimilation to those spiritual and heavenly 
things which they are set and fixed on, wherein they 
are renewed and made more spiritual and heavenly 
every day. 



CHAPTER XVIII. 

It remains only as to this head now spoken to, that 
we briefly consider what is the state of spiritual affec- 
tions thus daily exercised and improved. And this we 
shall do by showing, 

(1.) What is their pattern. 

(2.) What is their rule. 

(3.) What is their measure, or whereto they may 
attain. 

First. The pattern which we ought continually to 
bear in our eyes, whereto our affections ought to be 
conformed, is Jesus Christ, and the affections of his 
holy soul. The mind is the seat of all our affections j 
and this is that which we ought continually to design 
and endeavor, namely, that the same mind be in us 
that was in Christ Jesus, Phil. ii. 5, To have our 

29 



338 OF SPIRITUAL MINDEDNESS. 

minds so affected with spiritual things as was the mind 
of Christ, is the principal part of our duty and grace. 
Nor do I think that any man can attain any considera- 
ble degree in spiritual mindedness, who is not much 
in the contemplation of the same mind that was in 
Christ, 2 Cor. iii. 18. To this purpose, ought we to 
furnish our minds with instances of the holy affections 
that were in Christ, and their blessed exercise on all 
occasions. The scripture makes a full representation 
of them to us, and we ought to be conversant in our 
meditations on them. What glorious things are spo- 
ken of his love to God, and his delight in him, whence 
also he delighteth to do his will, and his law was in 
the midst of his bowels, Psal. xl. 8, seated in the throne 
of his affections ! What pity and compassion had he 
for the souls of men, yea, for the whole human kind, 
in all their sufferings, pains and distresses ! How were 
all his affections always in perfection of order, under 
the conduct of the spirit of his mind ! Thence was 
his self-denial, his contempt of the world, his m readi- 
ness for the cross, to do or suffer according to the will 
! of God. If this pattern be continually before us, it 
will put forth a transforming efficacy to change us 
into the same image. When we fmd our minds liable 
to any disorders, cleaving inordinately to the things 
of this world, moved with intemperate passions, vain 
and frothy in conversation, darkened or disturbed by 
the fumes of distempered lusts, let us call things to an 
account, and ask of ourselves, whether this be the 
frame of mind that was in Christ Jesus ? This, 
therefore, is an evidence that our affections are spirit- 
ually renewed, and that they have received some pro- 
gress in an assimilation to heavenly things : namely, 



OF SPIRITUAL MINDEDNESS. 3S9 

when the soul is delighted in making Christ their pat- 
tern in all things. 

Secondly. The rule of our affections in their ut- 
most spiritual improvements, is the scripture. And 
two things are respected in them : 

(1.) Their internal actings. 

(2.) Their exercise in outward ways and means 
whereby they are expressed. Of them both, the scrip- 
ture is the entire rule. And with respect to the for- 
mer, it gives us one general law, or rule, that is com- 
prehensive of all others ; namely, that we love the 
Lord our God with all our hearts, souls, minds, and 
strength. The actings of all our affections towards 
God, in the utmost degree of perfection, is required 
of us ; that in all instances we prefer and value him 
above all things $ that we inseparably cleave to him, 
and do nothing whatever, at any time, that is not influ- 
enced and directed by the love of God. This perfec- 
tion, as we shall see immediately, is not attainable ab- 
solutely in this life ; but it is proposed to us as that 
which the excellency of God's nature requires, which 
the powers and faculties of our nature were created for, 
and which we ought in all things to design and aim at. 
But the indispensable obligation of this rule is, that 
we should always be in a sincere endeavor to cleave to 
God continually in all things, to prefer him above all, 
and delight iii him as our chiefest good. When this 
frame and disposition is habitually fixed in our minds, 
it will declare and act itself in all instances of duties, 
on all occasions of trial, when other things put in for a 
predominant interest in our affections, as they do eve- 
ry day. And if it be not so with us, we shall be at a 
continual loss in all our ways. This is that which 
makes us lifeless and heartless in duties, careless m 



340 OF SPIRITUAL MTNDEDNESS. 

temptations or occasions of them, forgetful of God, 
when it is impossible we should be preserved from sin 
without a due remembrance of his holiness. In brief, 
the want of a predominant love to God, kept in con- 
tinual exercise, is the spring of all that unprofitable 
profession of religion that the world is filled with. 

Secondly. There are outward ways and duties 
whereby our spiritual affections are expressed. The 
rule of them also is the scripture. The way marked 
out therein, is the only channel wherein the stream of 
our spiritual affections takes its course to God. The 
graces required therein, are to act themselves by this 
rule: the duties it prescribes, are those which they 
stir up and enliven ; the religious worship which it 
appoints, is that wherein they have their exercise. 
Where this rule hath been neglected, men's religious 
affections have grown irregular, yea, wild and ungov- 
ernable. All the superstitions that the world is filled 
with, owe their original principally to men's affections 
set loose from the rule of the word. There is nothing 
so fond, absurd, and foolish, but they have imbondaged 
the souls of men to ; nothing so horrid and difficult 
hut they have engaged them in. And having once 
taken to themselves this liberty, the corrupt minds of 
men are a thousand times more satisfied than in the 
regular exercise of them according to the word of 
God. Hence they will rejoice in such penances as are 
not without their austerities \ in such outward duties 
of devotion as are troublesome and chargeable 5 in 
every thing that hath a show of wisdom in will wor- 
ship, and humility and neglect of the body. Hence 
will all their affections be more sensibly moved by 
images and pictures, and a melting devotion be stirred 
up in them, than by all the motives and incentives 



OF SPIRITUAL MINBEDNESS. 341 

which God proposeth to them to draw their affections 
to himself. Nothing is more extravagant than the 
affections of men, tinctured with some devotion, if 
they forsake the rule of the scripture. 

Thirdly. There is considerable concerning them, 
the measure of their attainments, or what, through due 
exercise and holy diligence, they may be raised to. 
Now this is not absolute perfection. i Not as though 
I had already attained, or were already perfect, but I 
follow after,' as the apostle speaks, Phil. iii. 12. But 
there is that attainable, which those who pretend 
highly to perfection seem to be strangers to. And the 
state of our affections under a due exercise on heav- 
enly things, and in their assimilation to them, may be 
fixed in these three things : 

(1.) An habitual suitableness to spiritual things upon 
the proposal of them. The ways whereby spiritual 
things are proposed to our minds are various. They 
are so, directly, in all ordinances of divine worship ; 
they are so, indirectly, aud in just consequence, by all 
the especial providences wherein we are concerned by 
our own thoughts and stated meditations ; they are so 
by the motions of the Holy Spirit, when he causeth us 
to hear a word behind us, saying, this is the way, walk 
in it; by holy converse with others; by all sorts of 
occurrences. And as the ways of their proposal are 
various, so the times and seasons wherein a represen- 
tation of them is made to us, are somprehensive of all, 
at least are not exclusive of any, times and seasons of 
our lives. Be the way of their proposal what it will, 
and whenever be the season of it, if our affections are 
duly improved by spiritual exercises, they are suited 
to them, and will be ready to give them entertainment. 

Hence, or for want hereof, on the other hand, are ter- 

29* 



342 OF SPIRITUAL MINDEDNESS. 

giversations and shiftings in duties, proneness to com- 
ply with diversion, all to keep off the mind from closing 
with, and receiving of, those spiritual things which it 
is not suited to. Wherefore, as to the solemn way of 
proposing spiritual things to our minds which is in and 
\>y the ordinances of divine worship, when men have a 
prevalent loathness to engage in them, or when they 
are satisfied with an outward attendance on them, but 
are not enabled to a vigorous stirring up of the inward 
man, to an holy affectionate converse with spiritual 
and heavenly things, it is because they are carnal. 
When men can receive the fiery darts of Satan in his 
temptations into their bosoms, and suffer them to abide 
there, yea, foster and cherish them in thoughts of the 
lusts that they kindle, but quickly quench the motions 
of the Spirit, stirring them up to the embracing of 
heavenly things ; they are carnal, and carnally minded. 
When providences of concernment in afflictions, trials, 
deliverances, do not engage the mind in thoughts of 
spiritual things, and excite the affections to the attain- 
ment of them, men are carnal and earthly. When 
every lust, corruption, or passion — as anger, envy, dis- 
pleasure at this or that person or thing, can divert the 
mind from compliance with the proposal of spiritual 
things that is made to it, we are carnal. 

It is otherwise, when our affections are conformed 
to things spiritual and heavenly. Upon every proposal 
of this, the mind finds a suitableness to itself, like that 
which a well disposed appetite finds to savory meat. 
As the full soul loathes the honey comb, so a mind 
under the power of carnal affections, hath an aversion 
to all spiritual sweetness. But spiritualized affections 
desire them, have an appetite to them, readily receive 






OF SPIRITUAL MINDEDNESS. 343 

them on all occasions, as those which are natural to 
them, as milk is to new born babes. 

(2.) Affections so disposed, constantly find a gust, a 
pleasant taste, a relish, in spiritual things. They do 
in them taste that the Lord is gracious, 1 Pet. ii. 3. 
To taste of God's goodness, is to have an experience 
of a savory relish and sweetness, in converse and com- 
munion with him. And persons whose affections are 
thus renewed and thus improved, do taste a sweet 
savor in all spiritual things. Some of them, as a sense 
of the love of Christ, are sometimes as it were too 
hard for them, and overpower them, until they are sick 
of love, and rejoice with joy unspeakable and full of 
glory. Neither is there any of them, however condic- 
ted with afflictions or mortifications, but is sweet to 
them, Prov. xxvii. 7. Every thing that is wholesome 
food, that is good nourishment, though it be but bitter 
herbs, is sweet to him that is hungry. And when by 
our affections we 'have raised up in us a spiritual appe- 
tite to heavenly things, however any of them in their 
own nature, or in their dispensation, may be bitter to 
flesh and blood, as are all the doctrines of the cross, 
they are all sweet to us, and we can taste how gracious 
the Lord is in them. When the soul is filled with 
earthly things, the love of this world, or when the 
appetite is lost by spiritual sickness, or vitiated and 
corrupted by any prevalent sin, heavenly things are 
unsavory and sapless, or, as Job speaks, like the white 
of an egg^ wherein there is no taste. There may be 
in the dispensation of the word a taste, or pleasing 
relish, given to the fancy ; there may be so to the 
notional understanding, when the affections find no 
complacency in the things themselves. But to them 
who are spiritually minded to the degree intended, 



344 OF SPIRITUAL MINDEDNESS. 

they are all sweet, savory, pleasant ; the affections 
taste them immediately, as the palate doth meat. 

(3.) They are a just repository of all graces, and 
therein the treasury of the soul. There are graces of 
the spirit, whose formal direct residence is in the 
understanding and the will, as faith itself. And therein 
are all other graces radically comprised ; they grow 
from that root. Howbeit the most of them have their 
principal residence in the affections. In them are they 
preserved secure and ready for exercise, on all occa- 
sions: and when they are duly spiritual, there is 
nothing that tends to their growth or improvement, to 
their cherishing or quickening, which they stand in 
need of continually, and which God hath made provis- 
ion for in his word, but they readily receive it, lay it 
up, keep and preserve it. Hereby they come to be 
filled with grace, with all graces ; for there is room in 
them for all the graces of the spirit to inhabit; and 
they readily comply with the light and direction of 
faith to their exercise. When faith discerns and deter- 
mines that there is any thing to be done or suffered in 
a way of duty to the glory of God, the affections thus 
disposed do not shut up or stifle the graces that are in 
them, but cheerfully offer them to their proper exer- 
cise. 

These are some of those things, which our affections, 
conformed to heavenly things, will attain to. And 
thus it is with affections spiritually renewed ; by being 
fixed on things spiritual and heavenly, they are more 
and more conformed to them, made like them, and 
become more spiritual and heavenly themselves. 

It is not thus with them whose affections have only 
an occasional change wrought upon them by the means 
before described, but are not spiritually renewed; yea, 



OF SPIRITUAL MINDEDNESS. M5 

on the contrary, such persons design to debate spiritual 
things, to bring down heavenly things into a conformity 
with their affections, which, however changed, are not 
spiritual, but carnal. To evince this, we may observe,, 

(1.) These affections are under the light and conduct 
of such notions in the mind and understandings as da 
not give a clear distinct representation of them in their 
own nature to them. For where they are not them- 
selves spiritually renewed, there the mind itself is 
carnal and unrenewed. And such a mind discerneth 
not the things of God, nor can do so, because they are 
spiritually discerned. They cannot be discerned 
aright in their own beauty and glory, but in and by a 
spiritual saving light, which the mind is devoid of. 
And where they are not thus represented, the affections 
cannot receive, or cleave to them as they ought, nor 
will ever be conformed to them. 

(2.) Those notions in such persons are ofttimes 
variously influenced and corrupted by fancy and imag- 
ination. They are merely puffed up in their fleshly 
minds ; that is, they are filled with vain, foolish, proud 
imaginations, about spiritual things, as the apostle 
declares, Col. ii. 18, 19. And the work of fancy in a 
fleshly mind, is to raise up such images of spiritual 
things as may render them suitable to natural unre- 
newed affections. 

(3.) This in the progress of it produceth superstition, 
false worship, and idolatry. For they are all of them 
an attempt to represent spiritual things in a way suited 
to carnal unrenewed affections ; hence men suppose 
themselves to be excited by them to love, joy, fear, 
delight, in the things themselves, when they all respect 
that false representation of them, whereby they are 
suited to them as carnal. These have been the spring 



346 QF SPIRITUAL MINDEDNESS. 

of all false worship and idolatry in the Christian world. 

First. The mind and affections have been changed 
and tinctured with devotion by some of the means we 
have before insisted on. Herein they will one way or 
other be exercised about spiritual things, and are ready 
to receive impressions from any thing that superstition 
can impose upon them. 

Secondly. They are, by error and false information, 
get at liberty from the only rule of their actings and 
exercise, that is, the word of God. Men satisfied 
themselves that so their affections were engaged about 
things spiritual and heavenly, it was no matter at all, 
whether the way of their exercise was directed by the 
scripture or not. Having thus lost their guide and 
their way, every ignis fatuus, every wandering meteor, 
allures them to follow its conduct into foolish super- 
stitions. Nothing almost is so ridiculous, nothing so 
horrid and difficult, that they will not embrace under 
the notion of things spiritual and heavenly. 

Thirdly. The carnal minds of men, having no proper 
distinct apprehensions and notions of spiritual things 
in their own nature, endeavor to represent them under 
such notions and images as may suit their carnal unre- 
newed affections. For it is implanted almost indelibly 
upon them, that the end of all knowledge of spiritual 
things is to propose them to the embraces of the affec- 
tions. It were easy to manifest, that from these three 
corrupt springs, arose that flood of idolatry and false 
worship which spread itself over the church of Home, 
and with whose machinations the minds of men are yet 
too much replenished. 

Fourthly. Where it is not thus, yet carnal affections 
variously debase spiritual things, to bring them into a 
conformity with themselves. And this may proceed 



OF SPIRITUAL MINDEBNESS. 34<7 

so far> until men think wickedly, that God is altogeth- 
er like to them. But I shall not insist on these things 1 
any further. 

Lastly. Where affections are spiritually renewed, 
the person of Christ is the centre of them ; but where 
they are changed only, they tend to an end in self. 
Where the new man is put on, Christ is all in all, Col. 
iii. 10, 11. He is the spring, by his Spirit, that gives 
them life, light, and being; and he is the ocean that 
receives all their streams. God, even the Father, 
presents not himself in his beauty and amiableness as 
the object of our affections, but as he is in Christ, act- 
ing his love in him, 1 John iv. 8, 9. And as to all 
other spiritual things, renewed affections cleave to 
them, according as they derive from Christ and lead 
to him ; for he is to them all and in all. It is he 
whom the souls of his saints love for himself, for his 
own sake, and all other things of religion in and for 
him. The air is pleasant and useful, that without 
which we cannot live or breathe ; but if the sun did 
not enlighten it, and warm it with its beams ; if it 
were always one perpetual night, and cold, what re- 
freshment could be received by it 1 Christ is the sun 
of righteousness, and if his beams did not quicken, 
animate, and enlighten the best, the most necessary 
duties of religion, nothing desirable would remain in 
them. This is the most certain character of affec- 
tions spiritually renewed. They can rest in nothing 
but in Christ \ they fix on nothing but what is amiable 
by a participation of his beauty ; and in whatever he 
is, therein they find complacency. It is otherwise 
with them whose affections may be changed, but are 
not renewed. The truth is, and it may be made good 
by all sorts of instances, that Christ in the mystery 



348 ot spiritual mind^ness. 

of his person, and in the glory of his meditation, are 
the only things that they dislike in religion. False 
representations of him hy images and pictures, they 
may embrace ; and delight in false notions of his pre- 
sent glory, greatness, and power, may affect them ; a 
\vorship of their own devising they may give to him, 
and please themselves in it 5 corrupt opinions con- 
cerning his office and grace, may possess their minds, 
and they may contend for them ; but those who are 
not spiritually renewed, cannot love the Lord Jesus 
Christ in sincerity : yea, they have an inward secret 
aversion from the mystery of his person and his grace. 
It is self which all their affections centre in, the ways 
whereof are too long here to be declared. 

This is the first thing that is required, to render our 
affections in such a state -and condition, as that from 
and by them we may be spiritually minded, namely, 
that they themselves are spiritually and savingly re- 
newed. 

The things that remain will admit of a speedy dis- 
patch, as I suppose. 



CHAPTER XIX. 



The second thing required that we may be spiritu- 
ally minded, as to the interest of our affections there- 
in, is the object of them about which they are conver- 
sant, and whereto they adhere. What this is materi- 
ally, or what are the spiritual things which our affec- 
tions are to be set upon, hath been declared already, 
under the consideration of the object of our thoughts 
and meditations, for they are the same. Yea, as hath 
been intimated, the fixing of our affections upon them 
is the spring and cause of our thoughts about them, 



OF SPIRITUAL MINDEDNESS. 349 

But that which we shall now inquire into, is the true 
notion and consideration of spiritual and heavenly 
things, which renders them the formal proper object 
of spiritual affections, and is the reason of their adher* 
ence to them. For, as Avas intimated before, men may 
have false notions of spiritual things, under which they 
may like them and embrace them with unrenewed affec- 
tions. Wherefore we shall inquire into some of those 
considerations of heavenly things, under which affec- 
tions, spiritually renewed, satisfactorily cleave to with 
delight and complacency. 

(1.) And the first is, that as they comprehend God 
in Christ, and in all other things, as deriving from 
him, and tending to him, they have an infinite beauty, 
goodness, and amiableness in them, which are power- 
fully attractive of spiritual affections, and which alone 
are able to fill them, to satisfy them, to give them rest 
and acquiescency. Love is the most ruling and preva- 
lent affection in the whole soul : but it cannot be fixed 
on any object without an apprehension, true or false, 
of an amiableness and desirableness in it, from a good- 
ness suitable to all its desires. 

And our fear, so far as it is spiritual, hath divine 
goodness for its object, Hos. iii. 5. Unless this be 
that which draws our hearts to God, and the things of 
God, in all pretences of love to him, men do but frame 
idols to themselves, according to their own understand- 
ing, as the prophet speaks, Hos. xiii. 2. Wherefore, 
that our affections may cleave to spiritual things in a 
due manner, three things are required. 

(1.) That we apprehend, and do find a goodness, a 

beauty, and thence an amiableness and desirableness in 

them, Zech. ix. 17. Many pretend to love God and 

spiritual things, but they know not why. Why they 

30 



35 ? OF SPIRITUAL MINDEDNESS. 

love other things, they know well enough, but why 
they love God, they cannot tell. Many are afraid of 
him, and suppose they ought to love him, and therefore 
pretend so to do, though indeed they know they do 
not 5 they do but natter him with their lips, when 
their hearts are far from him. Some are much affect- 
ed with the benefits and mercies they receive from 
him, and suppose they love him on that account. But 
this love is no other but what the devil falsely charg- 
ed Job with, chap. L 8 — 11. Some have delight in 
the outward modes and rites of divine worship, where- 
wilh they satisfy themselves that they love God and 
spiritual things, when they only please their own im- 
aginations and carnal minds. Many have a traditional 
apprehension that they ought to love God ; they know 
no reason why they should not ; they know it will, be 
ill for them if they do not, and these take it for granted 
that they do. How few are there, who have that 
spiritual discerning and apprehension of the divine ex- 
cellencies, that view of the excellency of the good- 
ness and love of God in Christ, as thereby alone to be 
drawn after him, and to delight in him ! yet is this the 
ground of all sincere real love to God. Two things 
are required that we may apprehend an amiable good- 
ness in any thing, and cleave to it with sincere affec- 
tion. 

First. A real worth, or excellency in itself. 

Secondly. A suitableness therein to our condition, 
state, and desires after blessedness. The first of these 
is in God, from what he is in himself 5 the latter is 
from what he is to us in Christ ; from both he is the 
only suitable object to our affections. Under this ap- 
prehension do we love God for himself, or for his own 
sake ; not exclusively to our own advantage therein : 



OF SPIRITUAL MINDEDNESS. 351 

for a desire of union and enjoyment, which is our only 
advantage, is inseparable from this love. 

It may be, some cannot say that a distinct apprehen- 
sion of these things was the first foundation and cause 
of their love to God ; yet are they satisfied that they 
do love him in sincerity with all their souls. And I 
say, it may be so. God sometimes casts the skirts of 
his own love over the heart of a poor sinner, and effi- 
caciously draws it to himself, without a distinct ap- 
prehension of these things, by a mere sense of the 
love it hath received. So Elijah passed by Elisha, 
and cast his mantle upon him as a transient act. 
But there was such a communication of virtue there- 
by, that he ran after him, and would not be deferred, 
though Elijah said, Go back again, for what have I 
done to thee ? 1 Kings xix. 19, 20. When God hath so 
cast his love on any soul, it follows after him with all 
its affections. And whereas God may seem, at some 
times, to say, Go back again, for what have I done to 
thee 1 its answer is, Lord, whither shall I go 1 I can- 
not leave thee, my heart is given up to thee, and shall 
never be taken from thee. 

But I say to such, and to all others, that if we 
would have refreshing evidences of our love to God, 
that it is sincere, if we would have it thrive and flourish, 
"be fervent and constant, we are to exercise ourselves 
to the contemplation of divine goodness, and the suit- 
ableness of it to our souls in and by Jesus Christ. 
Nor can we cleave to any spiritual things whatever, 
with sincere affections, but under these notions of it. 

First. That it hath a real worth or excellency in 
itself. 

Secondly. That it is suitable and desirable to us. 
And it is to be bewailed to see how many walk at ran- 



352 OF SPIRITUAL MINDEDNESS. 

dom in profession, that know neither what they do nor 
where they go. 

Secondly. As we must see a goodness and proba- 
bleness in spiritual things absolutely, so that we may 
fix our affections on them in a due manner, so we must 
see it comparatively with respect to all other things, 
which gives them a preference in our affections be- 
fore and above them all. The trial of love lies in the 
prevailing degree, on more or less. If we love other 
things, father, mother, houses, lands, possesions, more 
than Christ, we do not love him at all. Nor is there 
any equality allowed in this matter, that we may 
equally love temporal and spiritual things. If we love 
not Christ more than all these things, we love him 
not at all. Wherefore, that our affections may cleave 
to them in a due manner,, we must see an excellency 
in things spiritual and heavenly, rendering them more 
desirable than all other things whatever. 

With what loving countenances do men look upon 
their temporal enjoyments! with what tenacious em- 
braces do they cleave to them! They see that in 
them which is amiable, which is desirable and suitable 
to their affections. Let them pretend what they 
please, if they see not a greater goodness, that which 
is more amiable, more desirable in spiritual things, 
they love them not in a due manner ; it is temporal 
things that hath the rule of their affections. Our 
Psalmist prefers 'Jerusalem before his chiefest joy,' 
Ps. cxxxvii. 6. Another affirms, that the ''law of God's 
mouth was better to him than thousands of gold and 
silver,' Ps. cxix. 72. More to be desired are the 
' statutes of the Lord than gold, yea, than much line 
gold ; sweeter also than honey, or the honey comb,' 
Ps. xix. 10. For ' wisdom is better than rubies, and 



t)F SPIRITUAL MINDEDNESS. 353 

all things that may be desired are not to be compared 
unto it,' Prov. viii. 11. This is the only stable foun- 
dation of all divine affections. A spiritual view and 
judgment of a goodness, an excellency in them, in- 
comparably above whatever is in the most desirable 
things in this world, are required thereto. And if the 
affections of many pretending highly to them, should 
come to be weighed in this balance, I fear they would 
be found light and wanting. However, it is the duty 
of them who would not be deceived in this matter, 
which is of eternal importance, to examine what is 
that goodness and excellency which is in spiritual 
things, which they desire in them, upon the account 
whereof they sincerely value and esteem them above 
all things in this world whatever. And let not any 
deceive themselves with vain words and pretences, 
whilst their esteem and valuation of present enjoy- 
ments doth evidently engage all their affections, their 
care, their diligence, their industry, so as that a man 
of a discerning spirit may even feel them turned into 
■self, whilst they are cold, formal, negligent, about spir- 
itual things, we must say, how dwelleth the love of 
God in them 1 Much more, when we see men not 
only giving up the whole of their time and strength, 
with the vigor of their spirits, but sacrificing their 
consciences also, t,o the attaining of dignities, honors, 
preferments, wealth, and ease in the world, who know 
in their own hearts that they perform religious duties 
with respect to temporal advantages, I cannot con- 
ceive how it is possible they should discern and ap- 
prove of a goodness and excellency in spiritual things 
above all others. 

A due consideration is required hereto, that all spir- 
itual things proceed from, and are resolved into, an 

30* 



354 OF SPIRITUAL MINDEDNESS. 

infinite fountain of goodness, so as that our affections 
may absolutely come to rest and complacency, and 
find full assured satisfaction in them. It is otherwise 
as to all temporal things. Men would fain have them 
to be such as might give absolute rest and satisfaction 
to all their affections. But they are every one of them 
so far from it, that all of them together cannot com- 
pose their minds in rest and peace for one hour. 
They gain sometimes a transport of affections, and 
seem for a season to have filled the whole soul, so as 
it hath no liesure to consider their emptiness and van- 
ity. But a little composure of men's thoughts, show 
that they are but a diversion in a journey or labor; 
they are no rest. Hence are they called broken cis- 
terns, that will hold no water. Let a man prize them 
at the highest rate that it is possible for a rational 
creature to be seduced into the thoughts of, whereof 
there have been prodigious instances \ let him possess 
them in abundance, beyond whatever any man enjoyed 
in this world, or his own imagination could beforehand 
reach to ; let him be assured of the utmost peaceable 
continuance in the enjoyment of them that his and 
their natures are capable of: yet would he not dare to 
pretend, that all his affections were filled and satisfied 
with them, that they afforded him perfect rest and 
peace. Should he do so, the working of his mind 
every day, would convince him of his falsehood and 
folly. 

But all spiritual things derive from, and lead to, 
that which is infinite, which is therefore able to fill 
all our affections, and to give them full satisfaction 
with rest and peace. They all lead us to the fountain 
of living waters, the eternal spring of goodness and 
blessedness. 



OF SPIRITUAL MINDEDNESS. 355 

1 do not say that our affections do attain to this full 
test and satisfaction in this life : but what they come 
short of therein, ariseth not from any defect in the 
things themselves to give this rest and satisfaction, as 
it is with the whole world \ but from the weakness of 
our affections themselves, which are in part only re- 
newed, and cannot take in the full measures of divine 
goodness, which in another world they will receive. 
But whilst we are here, the more we receive them 
into our minds and souls, the more firmly we adhere 
to them, the nearer approaches we make to our rest 
and centre. 

Secondly. Spiritual things are to be considered as 
they are filled with divine wisdom. I speak not of 
himself, whose essential wisdom is one of the most 
amiable excellencies of his holy nature ; but of all the 
effects of his will and grace by Jesus Christ. All spir- 
itual truths, all spiritual and heavenly things, whereby 
God reveals and communicates himself to the souls of 
men, and all the ways and means of our approach to 
him in faith and obedience through Christ Jesus, I now 
intend. All these are filled with divine wisdom. See 
1 Cor. ii. 7. Eph. i. 8, 9, and iii. 10. Now wisdom in 
itself, and in all the effects of it, is attractive of ration- 
al affections. Most men are brutish in them and their 
actings, for the most part pouring them out on things 
fleshly, sensual, and carnal. But where they are at 
all reduced under the conduct of reason, nothing is so 
attractive of them, so suited to them, which they de- 
light in, as that which hath at least an appearance of 
wisdom. A wise and good man commands the affec- 
tions of others, unless it be their interest to hate and 
oppose him, as commonly it is : and where there is 
true wisdom in the conduct of civil affairs, sober men 



356 OF SPIRITUAL MINDEDNESS. 

cannot but approve of it, like it, delight in it ; and men 
of understanding bewail the loss of it, since craft, 
falsehood, treachery, and all sorts of villany, have driv- 
en it out of the world. So is divine wisdom attractive 
of divine gracious affections. The Psalmist declares 
his admiration of, and delight in, the works of God, 
because c he hath made them all in wisdom,' Ps. civ. 
24. Those characters of divine wisdom which are 
upon them, which they are filled with, draw the souls 
of men into a delightful contemplation of them. But 
all the treasures, all the glory of this wisdom, are laid 
up, and laid forth, in the great spiritual things of the 
gospel in the mystery of God in Christ, and the dis- 
pensation of his grace and goodness to us by him 
The consideration hereof fills the souls of believers 
with holy admiration and delight, and thereon they 
cleave to them with all their affections. When we see 
there is light in them, and all other things are in dark- 
ness, that wisdom is in them, in them alone, and all 
other things are rilled with vanity and folly, then are 
our souls truly affected with them, and rejoice in 
them with joy unspeakable and full of glory. 

Unto the most, this wisdom of God is foolishness. 
It was so of old, as the apostle testifieth, 1 Cor. i. 
And so it continues yet to be. And therefore is the 
mystery of the gospel despised by them ; they can see 
neither form nor comeliness in it, for which it should 
be desired. Nor will ever any man have sincere spir- 
itual affections to spiritual things, who hath not a 
spiritual view of the wisdom of God in them. 

This is that which attracts our souls by holy admi- 
ration to unspeakable delight. And the reason why 
men do so generally decline from any love to the gos- 
pel, and lose all satisfaction in the mystery of it is, 



OF SPIRITUAL MINDEDNESS. 357 

because they are not able to discern that infinite wis- 
dom which is the spring, life, and soul of it. When 
our minds are raised to the admiration of this wisdom 
in divine revelations, then will our affections cleave to 
the things that are revealed. 

Thirdly. The acting of our affections in their ad- 
herence to spiritual things, is perfective of our present 
state and condition That which of all other things 
doth most debase the nature of man ; wherein it 
makes the nearest approaches to brutality ; yea, 
whereby it becomes in some respects more vile than 
the nature of beasts 5 is the giving up of the affections 
to things sensual, unclean, base, and unworthy of its 
more noble principles. Hence are men said to debase 
themselves unto hell, Isa. lvii. 9. And their affections 
become vile ; so as that their being under the power 
of them, is an effect of revenging justice punishing 
men for the worst of sins, Rom. i. 26. There is no- 
thing more vile, nothing more contemptible, nothing 
more like to beasts in baseness, and to hell in punish- 
ment, than is the condition of them who have enslaved 
their nature to brutish sensual affections. I say vile 
affections fixed on, and cleaving to, sensual objects^ 
debase the nature of man, and both corrupt and en- 
slave all the more noble faculties of it 5 the very con- 
sciences and minds of men are defiled by them. If 
you see a man whose affections are set inordinately 
on any thing here below, it is easy to discern how he 
goes off from his native worth, and debaseth himself 
therein. 

But the fixing of spiritual affections on spiritual ob- 
jects, is perfective of our present state and condition. 
Not that we can attain perfection by it ; but that there- 
in our souls arc in a progress towards perfection. 



358 OF SPIRITUAL MINDEDNESS. 

This may be granted $ look how much vile affections 
fixed on, and furiously pursuing things carnal and sen- 
sual, debase our nature beneath its rational constitu- 
tion, and make it degenerate into bestiality : so much 
spiritual affections fixed on, and cleaving to things 
spiritual and heavenly, exalt our nature above its mere 
natural capacity, making an approach to the state of 
angels, and of just men made perfect. And as brutish 
affections, when they have the reins, as they say, on 
their necks, and are pursued with delight and greedi- 
ness, darken the mind, and disturb all the rational 
powers of the soul, (for whoredom, and wine, and new 
wine, do take away the heart, as the prophet speaks, 
and wickedness altereth the understanding 5) so holy 
affections fixed on spiritual things, elevate, enlarge and 
enlighten the mind with true wisdom and understand- 
ing. For the fear of the Lord, that is wisdom ; and 
to depart from iniquity, that is understanding. And 
again, as the power of vile affections fills the soul and 
conscience with tumult, disorder, fear, and shame, 
where men are not utterly profligate, so as that the 
minds, thoughts, and consciences of persons under 
their power, is a very hell for confusion and troubles 5 
so spiritual affections, duly exercised on their proper 
objects, preserve all things in order in the whole soul, 
they are life and peace. All things are quiet and se- 
cure in the mind ; there is order and peace in the 
whole soul, in all its faculties, and all their operations ; 
whilst the affections are in a due prevailing manner 
fixed upon the things that are above. Hence many 
persons, after great turmoilings in the world, after 
they have endeavored by all means to come to rest and 
satisfaction therein, have utterly renounced all con- 
cernments in earthly things, and betaken themselves 



OF SPIRITUAL MINDEDNESS. 359 

to the contemplation of things above, and that only. 
Many, I confess, of them, were mistaken as to the 
practical part of their devotions, having various super- 
stitions imposed on their minds by the craft of others $ 
but they missed it not in the principle, that tranquility 
of mind was attainable only in setting our affections 
upon things above. Jam. iv. 1. 'From whence come 
wars and fightings among you ? come they not hence, 
even of your lusts that war in your members V Whence 
are all the disorders in your minds, your vexations and 
disquietments, your passions breaking forth sometimes 
into unseemly brawlings 1 are they not from hence ? 
The question is put to yourselves and your own con- 
sciences, namely, from your lusts, that is, the disor- 
derly affections that tumultuate in you. Do but search 
yourselves, and you will quickly see whence all your 
troubles and disquietments arise. Your lusts, or cor- 
rupt and inordinate affections, war in you, continually 
inclining you to things earthly or sensual. Hence 
many are best and most at quiet when they are in the 
world, worst when at home in their families ; but nev- 
er are they in such confusion, as when they are forced 
to retire into themselves. 

The due exercise of our affections on heavenly 
things, hath quite another tendency and effect. It so 
unites the mind to them, it so bringeth them to it, and 
gives them such a substance in it, as that all the powers 
and faculties of it are in a progress towards their per- 
fection. See 2 Cor. vii. 1. True wisdom and under- 
standing, with soundness of judgment, in eternal things, 
in the mind, holiness in the affections themselves, lib- 
erty in the will, power in the heart, and peace in the 
conscience, do in their measures all ensue hereon. 
Whatever tastes we may have of these things, what- 



360 OF SPIRITUAL MINDEDNESS. 

ever temporary experience we have of them, they will 
not flourish in us, they will not abide with us in any 
constancy, unless we are thus spiritually minded. 

Fourthly. In the future enjoyment of the present 
object of our spiritual affections, our eternal blessed- 
ness consists. All men who are convinced of a future 
eternal condition, desire, when they depart hence, to 
enter into blessedness and glory. Howbeit, what that 
blessedness, even as to the general nature of it is, they 
know nothing at all ; and if they did, they would not 
know how to desire it. For heaven or blessedness is 
nothing but the full enjoyment of what we are here to 
love and delight in above all of that which is the object 
of our affections as spiritually renewed. Herein have 
they neither interest nor concern ] but this is that 
which giveth life to the affections of believers ; they 
know that in the enjoyment of God in Christ their 
eternal blessedness doth consist. How this is their 
happiness and glory, how it will give them an everlast- 
ing overflowing satisfaction and rest, they understand 
in the first fruits of it which they here receive. And 
this is the ultimate object of their affections in this 
world, and they go forth to all other spiritual things in 
order thereto. The more, therefore, their affections 
are fixed on them, the more they are kept up to that 
due exercise, the nearer approaches they make to this 
blessed state. When their minds are possessed with 
this persuasion, when it is confirmed in them by daily 
experience of that sweetness, rest, and satisfaction, 
which they find in cleaving to God with fervent love 
and delight, in vain shall any other objects rise up in 
competition to draw them off to themselves. The 
more we love God, the more like we are to him, and 
the more near the enjoyment of him. 



OF SPIRITUAL MINDEDNESS. 361 



CHAPTER XX. 

Having considered the nature of spiritual affections 
as renewed by grace, and those notions of their objects 
under which they cleave to them, it remains only that 
we inquire into the way of the soul's application of self 
to those objects by its affections, which belong also to 
our being spiritually minded. And I shall give an 
account hereof in some few particulars, with brief 
observations on them. 

First. It is required that our adherence to all spiritual 
things, with love and delight, be firm and stable. The 
affections are the powers and instruments of the soul, 
whereby it makes application to any thing without 
itself and cleaves to it. This is their nature and use 
with reference to things spiritual. Transient thoughts 
of spiritual things, with vanishing desires, may rise out 
of present convictions, as they did with them who 
cried out to our Savior, Lord, give us evermore of this 
bread, and immediately left him. Such occasional 
thoughts and desires are common to all sorts of men, 
yea, the worst of them ; let me die the death of the 
righteous, and let my end be as his. Fading satisfac- 
tion, with joy and delight, often befall men in their 
attendance on the word, who yet never come to have 
it rooted in their hearts. 

There are sundry things wanting to the sincerity of 
these affections. 

(1.) Those in whom they are, never had a clear spir- 
itual view of the things themselves in their own nature, 
which they pretend to be affected with 

(2.) They have not a sincere love to them, and 

31 



362 OF SPIRITUAL MINDEDNESS. 

delight in them, for their own sakes, but are only 
affected with some outw r ard circumstances and con- 
cernments of them. 

(3.) They find not a suitableness in them to the 
ruling principles of their minds. They do not practi- 
cally, they cannot truly say, the yoke of Christ is easy 
and his burden is light ; his commandments are not 
grievous $ or, with the Psalmist, Oh ! how do I love 
thy law. 

(4.) Their affections are transient, unstable, vanish- 
ing, as to their exercise and operations. They are on 
and off, now pleased, and anon displeased 5 earnest for 
a little while, and then cold and indifferent. Hence 
the things which they seem to effect, have no trans- 
forming efficacy upon their souls \ they dwell not in 
them, in their power. 

But where our affections to spiritual things are sin- 
cere, where they are the true genuine application of 
the soul, and adherence to them, they are firm and 
stable 1 love and delight are kept up to such a constant 
exercise, as renders them immovable 5 this is that 
which we are exhorted to, 1 Cor. xv. 58. Therefore, 
my beloved brethren, be ye steadfast, unmovable, 
always abounding in the work of the Lord, forasmuch 
as ye know that your labor is not in vain in the Lord. 
Transient affections, with their occasional operations, 
deceive multitudes: ofttimes they are pregnant in 
their actings, as those that are most sincere : and 
many effects in joys, in mournings, in complaints, they 
will produce, especially when excited by any outward 
affliction, sickness, and the like. But their goodness 
is like the early cloud, or morning dew. Let none, 
therefore, please themselves with the operations of 
transient affections with respect to spiritual things, be 



OF SFTRITUAL ^MINDED NESS. 363 

they never so urgent, or so pleasant, or so frequent in 
their returns ; those that are sincere, are at all times 
firm and stahle. 

2. That the soul do find a spiritual relish and savor 
in the things which it so adheres to. The affections 
are the palate of the soul, whereby it tastes of all 
things which it receiveth or refuseth ; and it will not 
long cleave to any thing which they find not a savor 
and relish in. Something was spoken before of that 
sweetness which is in spiritual things ; and the taste 
of them consists in a gracious sense of their suitable- 
ness to the affections, inclinations, and dispositions of 
the mind. Hence they have no relish to men of carnal 
minds. Whoever, therefore, would know whether his 
affections do sincerely adhere to spiritual things, let 
him examine what relish, what sweetness, what savor 
he findeth in them. When he is pleased with them, 
as the palate with suitable and proper food, when he 
finds that he receives nourishment by them in the 
inward man, then doth he adhere to them in a due 
manner. 

The spiritual taste is the ground of all experience ; 
it is not what we have heard or understood only, but 
what we have tried and tasted, whereof we have expe- 
rience. This makes us long for what we have formerly 
enjoyed, and strengthens faith, as to what we pray for 
and expect. 

In every darkness, in every damp of spirit, under 
every apprehension of deadness, or the withdrawing 
of the sense of divine love, the soul knoweth what it 
wants, and what it doth desire. O ! saith such an one, 
that it were now with me as in former days ! I know 
he who then gave me such refreshing tastes of his own 
goodness, who made every thing of himself sweet and 



364» OF SPIRITUAL MINDEDNESS. 

pleasant to me, can renew this work of his grace to- 
wards me \ he can give me a new spiritual appetite and 
relish, and he can make all spiritual things savory to 
me again. 

As a man under a languishing sickness, or when he 
is chastened with strong pain, so as that his soul abhor- 
reth bread, and his daily meat, can remember what 
appetite he had, with what gust and relish he was wont 
to take his food in the days of his health, which makes 
him to know that there is such a condition, and to 
desire a return to it. So it is with a sin-sick soul ; it 
can find no relish, no gust, no sweetness in spiritual 
things : he finds no savor in the bread of the word, 
nor any refreshment in the ordinances of the gospel, 
which yet in themselves are daily meat, a 'feast of fat 
things, and of wine well refined ;' yet doth he remember 
former days, when all these things were sweet to him, 
and if he have any spark of spiritual life yet remaining, 
it will stir him up to seek with all diligence after a 
recovery. How is it with you, who are now under 
spiritual decays ; who find no taste nor relish in spirit- 
ual things \ to whom the word is not savory, nor other 
ordinances powerful % Call to mind how it hath been 
with you in former days, and what ye found in these 
things j if so be, saith the apostle, that you have tasted 
that the Lord is gracious. If you have not, it is to be 
feared that you have never yet had the least sincere 
love to spiritual things; for where that is, it will give 
a spiritual relish of them. If you have, how is it you 
can give yourselves rest one moment, without an 
endeavor after the healing of your backsliding % 

(3.) It is required that our affections be so set on 
spiritual things, so as to be a continual spring of spirit- 
ual thoughts and meditations. No man can be so for- 



OF SPIRITUAL MINDEDNESS. 365 

saken of reason, as to suppose that he hath any sincere 
affections for what he thinks little on, or not at all ; or 
that he can have a true affection for any thing which 
will not stir up, and ingenerate in him continual 
thoughts about it. Let men try themselves as to their 
relations, or their employments, or the objects of their 
predominant lusts, and they will find how things are 
stated in their own minds. And, therefore, whereas 
all men pretend to love God and Christ, and the ways 
of God, and yet know in their own hearts that they 
little think of them, or meditate upon them, both their 
pretence and religion is vain. Where our affections 
are duly placed on heavenly things, so as that we are 
indeed spiritually minded, they will be a constant 
spring of spiritual thoughts and meditations. But this 
also hath been before spoken to. 

Fourthly. When our affections are thus applied to 
spiritual things, they will be prevalent and victorious 
against solicitations to the contrary, or allurements to 
draw them off to any other objects. The work of all 
our spiritual adversaries, is to solicit and tempt our 
affections, to divert them from their proper object. 
There are some temptations of Satan that make an im- 
mediate impression on the mind and conscience. Such 
are his injection of diabolical blasphemous thoughts 
concerning God, his being, nature, and will ; and the 
distresses which he reduceth men to in their conscien- 
ces, through darkness, and misrepresentations of God 
and his goodness. But the high road and constant 
practice of all our spiritual adversaries, is by the soli- 
citation of our affections to objects that are in them- 
selves, or in the degree of our affections towards them, 
evil and sinful. Of the first, are all sensual pleasures 

of the flesh, in drunkenness, uncleanness, gluttony, 

31*' 



366 OF SPIRITUAL MINDEDNESS, 

chambering, and wantonness, with all sorts of sensual 
pleasures. Of the latter, is all our inordinate love to 
self, our families, and the whole world, or the things 
of it. To this end, every thing in the whole world 
that may make provision for lust is made use of. 
Herein consists the nature and efficacy of most of 
those temptations which we have to conflict with. 
Solicitations they are of our affections, to draw them 
off from things spiritual and heavenly, and to divert 
them to other things. Hereby do our enemies endeavor 
to beguile us, as the serpent beguiled Eve, with fair 
and false representations of other beloveds, that our 
hearts be not preserved, as a chaste virgin, in all their 
affections for Christ. 

And it is almost incredible how apt we are to be be- 
guiled by the specious pretences wherewith we are 
solicited. 

That our affections in the degree treated about, sup 
pose of love to the world and the things of it, are law- 
ful and allowable, is one of the sophisms and artifices 
wherewith many are deluded. Hereon, provided they 
run not out into scandalous excesses, they approve of 
themselves in such a worldly frame of mind, and acting 
according to it, as renders them fruitless, useless, 
senseless, and is inconsistent with that prevailing ad- 
herence of affections to spiritual things, that ought to 
be in us. Others are deluded by a pretence, that it is 
in one instance only they would be spared ,• it is but 
this or that object they would give out the embraces 
of their affections to ; in all other things they will be 
entire for God : the vanity of which pretence we have 
spoken to before. Others are ruined by giving place 
to their solicitations, with respect to any one affection 
whatever. As suppose it be that of fear. In times of 






OF SPIRITUAL MINDEDNESS. 367 

danger for profession, multitudes have lost all their 
affections to spiritual things, through a fear of losing 
that which is temporal, as their lives, their liberties, 
their goods, and the like. When once Satan or the 
world have gotten, as it were, the mastery of this af- 
fection, or a prevalent interest in it, they will not fail 
to draw all others into a defection from Christ and the 
gospel. He that loves his life shall lose it. 

Wherefore it is no ordinary nor easy thing to pre- 
serve our affections pure, entire, and steady in their 
vigorous adherence to spiritual things, against all 
these solicitations. Watchfulness, prayer, faith in ex- 
ercise, and a daily examination of ourselves are re- 
quired hereto. For want of a due attendance to these 
things, and that with respect to this end, namely, the 
preservation of our spiritual affections in their integri- 
ty, many, even before they are aware, die away as to 
all power and vigor of spiritual life. 

Fifthly. Affections thus fixed upon things spiritual 
and heavenly, will give great relief against the remain- 
ders of that vanity of mind which believers themselves 
are ofttimes perplexed with. Yea, I do not know any 
thing that is a greater burden to them, nor which they 
more groan for deliverance from. The instability of 
the mind, its readiness to receive impressions from 
things vain and useless, the irregularity of their 
thoughts, are a continual burden to many. Nothing 
can give the soul any relief herein, nothing can give 
bounds to the endless vanity of foolish imaginations, 
nothing can dry up the springs from whence they 
arise, or render the soil wherein they grow barren, as 
to their production and maintenance, but only the 
growth of spiritual affections, with their continual vi- 
gorous actings on heavenly things : for hereby the 



368 OF SPIRITUAL MINDEDNESS* 

heart and mind will be so united to them, (that which 
the Psalmist prays for, Psal. lxxxvi. 11,) as that they 
will not be ready to depart from them, and give enter- 
tainment to vain, empty, foolish imaginations. Thoughts 
of other things, greater and better than what this world 
can contain, will be continually arising in the mind, 
not to be laid aside by any solicitations of vanity. 
For he that is wise cannot but know and consider, that 
the spiritual things which it exerciseth its thoughts 
about have substance in them, are durable, profitable, 
always the same; that the advantage, peace, rest, 
riches and reward of the soul lieth in them : but other 
imaginations, which the foolish mind is apt to give en- 
tertainment to, are vain, empty, fruitless, and such as 
end in shame and trouble. 

Again, the vanity of the mind, as an indulgence to 
foolish imaginations, ariseth from, or is animated and 
increased by, that gust and relish which it finds in 
earthly things, and enjoyments of them, whether law- 
ful or unlawful. Hence on all occasions, yea, in holy 
duties, it will be ready to turn aside, and take a taste 
of them, and sometimes to take up with them ; like a 
tippling traveler, who, though he be engaged in a 
journey on the most earnest occasion, yet he cannot 
but be bibbing here and there as he passes by, and it 
may be, at length, before he comes to his journey's 
end, lodgeth himself in a nasty ale house. When men 
are engaged in important duties, yet if they always 
carry about them a strong gust and relish of earthly 
things, they will ever and anon in their thoughts di- 
vert to them, either as to such real objects as they 
are accustomed to, or as to what present circum- 
stances administer to corrupt affections, or as to what 
they fancy and create in their own minds. And some- 



OF SPIRITUAL MINDEDNESS. 369 

times, it may be, after they have made them a few 
shorter visits, they take up with them, and lose whol- 
ly the work they were engaged in. Nothing, as was 
said, will give relief herein, but the vigorous and con- 
stant exercise of our affections on heavenly things : 
for this will insensibly take off that gust and relish 
which the mind hath found in things present, earthly, 
and sensual, and make them as a sapless thing to the 
whole soul, They will so place the cross of Christ 
in particular on the heart, as that the world shall be 
crucified to it, losing all that brightness, beauty, and 
savor, which it made use of to solicit our minds to 
thoughts and desires about it. 

Moreover, this frame of spirit alone will keep us on 
our watch against all those ways and means whereby 
the vanity of the mind is excited and maintained, 
Such are the wandering and roving of the outward 
senses. The senses, especially that of the eye, are 
ready to become purveyors to make provision for the 
vanity and lusts of the mind. Hence the Psalmist 
prays, Turn away mine eyes from beholding vanity. 
If the eyes rove after vain objects, the mind will rumi- 
nate upon them ; and another affirms, that he had 
made a covenant with his eyes, to preserve them from 
fixing on such objects as might solicit lust or corrupt 
affections. And it were an useful labor, would this 
place admit of it, to discover the ready serviceableness 
of the outward senses and members of the body to 
sin and folly, if not watched against, Rom. vi. 13, 19. 
Of the same nature is the incessant working of the 
fancy and imagination, which of itself is evil continu- 
ally, and all the day long. This is the food of a vain 
mind, and the vehicle or means of conveyance for all 
temptations from Satan and the world. Besides, sun- 



370 OF SPIRITUAL MINDEDNESS. 

dry occasions of life and conversation are usually turn- 
ed or abused to the same end, exciting and exercising 
of the vanity of the mind. Wherever our affections 
are fixed on spiritual things, our minds will constantly 
be under a warning or charge to keep diligent watch 
against all these things, whereby that vanity which it 
so abhorreth, which it is so burdened with, is main- 
tained and excited. Nor without this prevalency in 
the mind, will ever a work of mortification be carried 
on in the soul. Col. iii. 2 — 5. 



CHAPTER XXI 



Having declared wherein this duty of being spirit- 
ually minded doth consist, that which remains in com- 
pliance with the text, from whence the whole is 
educed, is to manifest how it is life and peace, which 
is affirmed by the apostle. This shall be done with 
all brevity, as having passed through that which was 
principally designed 

And two things are we to inquire into. 

(1.) What is meant by life and peace 1 

(2.) In what sense, to be spiritually minded is both 
of them % 

(1.) That spiritual life whereof we are made par- 
takers in this world, is three fold, or there are three 
gospel privileges, or graces so expressed. 

(1.) There is the live of justification. Therein the 
just by faith do life, as freed from the condemnatory 
sentence of the law. So the c righteousness of one 
comes on all that believe unto the justification of life.' 
Rom. v. 18. It gives to believers a right and title to 
life : for they that c receive the abundance of grace, 
and the gift of righteousness, shall reign in life by one, 



OF SPIRITUAL MINDEDNESS. 371 

Christ Jesus.' v. 17. This is not the life here intend- 
ed, for this life depends solely on the sovereign grace 
of God by Jesus Christ, and the imputation of his 
righteousness to us, unto pardon, right to life and sal- 
vation. 

(2.) There is a life of sanctification. As life, in the 
foregoing sense, is opposed to death spiritual, as to 
the guilt of it, and the condemnatory sentence of 
death wherewith it was accompanied ; so in this it is 
opposed to it, as to its internal power on, and effica- 
cy in, the soul, to keep it under an impotency to all 
acts of spiritual life, yea, an enmity against them. 
This is that life wherewith we are quickened by Christ 
Jesus, when before we were dead in trespasses and 
sins, Eph. ii. 1, 5. Of this life the apostle treats di- 
rectly in this place ; for having, in the first four verses 
of the chapter, declared the life of justification, 
in the nature and causes of it ; in the following he 
treats of death spiritual in sin, with the life of sanctifi- 
cation, whereby we are freed from it. 

And to be spiritually minded in this life in a double 
sense. 

(1.) In that it is the principal effect and fruit of 
that life. The life itself consists in the infusion and 
communication of a principle ; that is, of faith and 
obedience to all the faculties and powers of our soul, 
enabling us to live to God. To be spiritually minded, 
which is a grace whereto many duties concur, and that 
not only as to the actings of all grace in them, but as 
to the degrees of their exercise, cannot be this life 
formally ; but it is that wherein the power of this 
principle of life, in the first and chiefest place, puts 
forth itself. All actings of grace, all duties of obedi- 
ence, internal and external, proceed from this spring 



I 



372 OF SPIRITUAL MINDEDNESS. 

and fountain. Nothing of that kind is acceptable to 
God, but what is influenced by it, and is an effect of it ; 
but it principally puts forth its virtue and efficacy in 
rendering our minds spiritual, which, if it effect not, it 
works not at all ; that is, we are utterly destitute of 
it. The next, and immediate work, of the principle 
of life in our sanctification, is to renew the mind, to 
make it spiritual, and thereon gradually carry it on to 
that degree which is here called being spiritually 
\ minded. 

(2.) It is the proper adjunct and evidence of it. 
Would any one know whether he be spiritually alive 
unto God, with the life of sanctification and holiness ; 
the communication of it to him being by an almighty 
act of creating power, (Eph. ii. 10,) it is not easily dis- 
cernible, so as to help us to make a right judgment of 
it, from its essence or form ; but where things are 
in themselves indiscernible, we may know them from 
their proper and inseparable adjuncts, which are 
therefore called by the names of the essence, or the 
form itself. Such is this being spiritually minded, 
with respect to the life of sanctification ; it is an in- 
separable property and adjunct of it, whereby it infal- 
libly evidenceth itself to them in whom it is. In these 
two respects it is the life of sanctification. 

(3.) Life is taken for the comforts and refresh- 
ments of life ; so speaks the apostle, 1 Thess. iii. 8. 
i Now we live, if you stand fast in the Lord; ' now our 
life will do us good ; we have the comforts, the re- 
freshments, and the joys of it. Non est vivere, sed 
valere vita. The comforts and satisfactions of life, 
are more life than life itself. It is life, that is, that 
which makes life to be so, bringing in that satisfaction 
those refreshments to it which make it pleasant and 



OF SPIRITUAL MINDEDNESS. 373 

desirable. And I suppose this is that which is prin- 
cipally intended in the words of the apostle ; it is 
life, a cheerful, joyous life ; a life worth the living. 
In explication and confirmation whereof, it is added, 
that it is peace also. 

Peace is twofold 5 (1.) general and absolute; that 
is, peace with God, through Jesus Christ, which is 
celebrated in the scripturej and which is the only orig- 
inal spring and fountain of all consolation to believ- 
ers, that which virtually contains in it every thing 
that is good, useful, or desirable to them: but it is not 
here precisely intended. It is not so, 

(1.) As to the immediate ground and cause of it, 
which is our justification, not our sanctification, Rom. 
v. 1. Being justified by faith, we have peace with 
God. So Christ alone is our peace, as he who hath 
made peace for us by the blood of the cross, Ephes. ii. 
14<, 15. Hereof our being spiritually minded is no 
way the cause or reason, only it is an evidence or 
pledge of it, as we shall see. 

(2.) Not as to the formal nature of it. Peace with 
God, through the blood of Christ, is one thing, and 
peace in our minds, through a holy frame in them, is 
another. The former is communicated to us by an 
immediate act of the Holy Spirit dwelling in us. 
Rom. v. 5. The latter is an effect on our minds, be- 
gun and gradually carried on, by the duties we have 
before at large declared. The immediate actings of 
the Holy Spirit, in sealing us, witnessing to our adop- 
tion, and being an earnest of glory, are required to the 
former : our own sedulousness and diligence in duties, 
and the exercise of all grace, are required to the latter 

(2.) Peace is taken for a peculiar fruit of the Spirit, 
consisting in a gracious quietness and composure of 

32 



374 OF SPIRITUAL MINDEDNESS. 

mind, in the midst of difficulties, temptations, troubles, 
and such other things as are apt to fill us with fears, 
despondencies, and disquietments. This is that which 
keeps the soul in its own power, free from transports by 
fears or passions, on all the abiding grounds of gospel 
consolation. For although this be a peculiar especial 
grace, yet it is that which is influenced and kept alive 
by the consideration of all the love of God in Christ, 
and all the fruits of it. 

And whereas peace includes in the first notion of 
it, an inward freedom from oppositions and troubles, 
which those in Whom it is are outwardly exposed to, 
there are two things from which we are secured by 
this peace, which is an effect of being spiritually 
minded. 

The first is offences. There is nothing of whose 
danger we are more warned in the gospel than of of- 
fences. Wo to the world, saith our Saviour, because 
of offences. All ages, all times and seasons, are filled 
with them, and they prove pernicious and destructive 
to the souls of many. Such are the scandalous divi- 
sions that are among Christians $ the endless differ- 
ences of opinions, and diversity of practices in reli- 
gion and the worship of God ; the falls and sins of 
professors ; the fearful ends of some of them ; the re- 
proaches that are cast on all that engage into any pe- 
culiar way of holiness and strictness of life, with other 
things of the like nature, whereby the souls of innu- 
merable persons are disquieted, subverted, or infected, 
are to be reckoned to this head. Against any hurtful 
or noxious influence on our minds from these things, 
against disquietments, dejections of spirit, and discon- 
solations, are we secured by this peace. So the 
Psalmist assures us, Psal. cxix. 165. Great peace 



OF SPIRITUAL MINDEDNESS. 375 

have they that love thy law, and nothing shall offend 
them. The law, or the word of God, is the only way 
of the revelation of God, and his will to us, and the 
only outward way and rule of our converse and com- 
munion with him. Wherefore, to love the law, is the 
principal part of our being heavenly minded, yea, vir- 
tually that which comprehends the whole : for to such 
as do so, nothing, none of the things before mentioned, 
nor any other of the like nature, shall be an offence, 
a stumbling block, or cause of falling into sin. And 
the reason is, because they have such an experience 
in themselves of the truth, power, efficacy, and holi- 
ness of the gospel, as that the miscarriages of men, 
under a profession of it, shall never be to them an oc- 
casion of falling, or being offended at Christ. And 1 
look upon it as a sign of a very evil frame of heart, 
when men are concerned in the miscarriages of some 
that have made profession, whereby they are, it may 
be, damaged in their outward concerns, so as that 
they are surprised into reflections on that religion 
which they profess, professing the same themselves. 

(2.) The second is afflictions, persecutions, and 
sufferings of all sorts. It. is known by al], (it were 
well if it were not so well known,) what disquiet- 
ments, dejections, and disconsolations, these things 
are apt to fill the minds of men with ; what fears, 
troubles, sorrows, they reflect upon them. Against 
all these effects of them, this peace intended gives us 
security. It makes us preserve a peaceable, yea, a 
joyous life in our conflict with them. See Job xvi. 33. 

Both these, as here joined together, life and peace, 
comprise a holy frame of heart and mind, wherein the 
souls of believers find rest, quietness, refreshment, and 
satisfaction in God, in the midst of temptations, afflic- 



376 OF SPIRITUAL MINDEDNESS. 

tions, offences, and sufferings. It is the soul's compo- 
sure of itself in God, in his love in Christ Jesus, so as 
not greatly to be put out of order, to be cast down 
with any thing that may befall it, but affords men 
cheerfulness and satisfaction in themselves, though 
they walk sometimes in the valley of the shadow of 
death. Such persons have that in them, abiding with 
them, as will give them life and peace under all occur- 
rences. 

(2.) Our next inquiry is, how this spiritual mind- 
edness is life and peace, or what it contributes to 
them ; how it produceth the frame of heart and mind 
so expressed 5 and this it doth several ways. 

(1.) It is the only means on our part of retaining a 
sense of divine love. The love of God, in a gracious 
sense of it, as shed abroad in our hearts by the Holy 
Ghost, is the first and only foundation of all durable 
comforts ; such as will support and refresh us under 
all oppositions and distresses ; that is, of life and peace 
in our souls in any condition. This God communi- 
cates by an act of sovereign grace, for the most part 
without any preparation for it in ourselves. He cre- 
ates the fruit of the lips, peace, peace. But although 
divine love be in itself unchangeable, and always the 
same, yet this sense of it may be lost, as it was with 
David, when he prayed that God would restore unto 
him the joys of his salvation, Ps. li. 12 ; and so many 
others have found it by woful experience. To insist 
upon all that is required on our parts, that we may re- 
tain a gracious refreshing sense of divine love, after it 
is once granted to us, belongs not to my present 
purpose. But this I say, there is not any thing 
wherein we are more concerned to be careful and 
diligent in, than what belongs to that end : for men 



OF SPIRITUAL MINDEDNESS. 377 

who, by a mere act of sovereign grace, have tasted 
herein of the goodness of God, who have had the con- 
solation and joys of it, to be negligent in the keeping 
and preserving it in their souls, is a provocation that 
they will at one time or other be sensible of. There 
is nothing doth more grieve the Holy Spirit, than to 
have his especial work, whereby he seals us unto the 
day of redemption, neglected or despised. And it ar- 
gues a mighty prevalency of some corruption or temp- 
tation, that shall cause men willingly, and by their own 
sloth, to forfeit so inestimable a grace, mercy, and 
privilege. And it is that which there are but few of us 
who have not reason to bewail our folly in. Every 
intimation of divine love is an inestimable jewel, which, 
if safely treasured up in our hearts, adds to our spirit- 
ual riches, and being lost, will at one time or another 
affect us with sorrow. 

And I am afraid that many of us are very negligent 
herein, to the great prejudice of our souls and spiritual 
state. Many such intimations are given us by the 
Holy Ghost through the word, which we take little 
notice of 5 either we know not the voice of Christ in 
them, or do not hearken to him in a due manner, or 
refuse a compliance with him, when we cannot but 
know he speaks to us. See Cant. v. 2, 3. Or if we 
receive any impressions of a gracious sense of divine 
love in them, we quickly lose them, not knowing how 
much the life of our souls is concerned therein 5 and 
what use of them we may have in our following temp- 
tations, trials, and duties. 

Now, a great means of retaining a sense of the love 
of God, which is the only spring of life and peace to 
our souls, is this grace and duty of being spiritually 

32* 



§78 OF SPIRITUAL MINDEDNESS. 

minded. This is evident from the very nature of the 
duty: for, 

(1.) It is the soul's preserving itself in a frame meet 
to receive and retain this sense of God's love. What 
other way can there be on our part, but that our minds, 
which are so to receive and retain it, are spiritual and 
heavenly, always prepared for that holy converse and 
communion with himself, which he is pleased to grant 
to us through Jesus Christ 1 And, 

(2.) It will fix our thoughts and affections upon the 
grace and love of God, communicating such an inesti- 
mable mercy to us as is a sense of his love, which is 
the only means for the preservation of a relish of it in 
our hearts. He who is in this frame of mind, will 
remember, call over, and ruminate upon, all such gra- 
cious pledges of divine favor 5 as David is often 
remembering and calling over what he received in 
such places as in the land of the Hermonites, and at 
the hill Mizar, Psal. xlii. This is the great way 
whereby this treasure may be preserved* 

(3.) A person so minded, and he alone, will have a 
due valuation of such intimations and pledges of divine 
love. Those who are full of other things, whose affec- 
tions cleave to them, never esteem heavenly mercies 
and privileges as they ought. The full soul loatheth 
the honey comb. And God is well pleased, when an 
high valuation is put upon his kindness, as he is greatly 
provoked by the contrary frame ; which, indeed, noth- 
ing but infinite patience could bear with. It is an high 
provocation of God, when men are regardless of, and 
unthankful for, outward temporal mercies ; when they 
receive them and use them as if they were their own, 
that they were lords of them, at least, that they are 
due to them. Much more is he provoked with our 



OF SPIRITUAL MXNDEDNESS. 379 

f egardlessness of the least of those mercies which are 
the peculiar purchase of the blood of his Son, and the 
effects of his eternal love and grace* He alone who is 
spiritually minded, values, prizes, and lays up these 
inestimable jewels in a due manner. 

(4u) Such persons only know now to use and improve 
all communications of a sense of divine love. These 
things are not granted to us to lie by us, without any 
use of them ; they are gracious provisions^ wherewith 
We are furnished to enable us to all other duties, con- 
flicts, and trials* On all occasions are they to be called 
over for our spiritual relief and encouragement. — 
Hereby are they safely retained : for in the due im- 
provement of them they grow more bright in our minds 
every day, and are ready for use, in which posture they 
are safely preserved. But these things will yet be 
further manifest in the instances that ensue. 

(2.) This frame of mind casts out all principles, and 
causes of trouble and disquietment, which are incon- 
sistent with life and peace. There are in us, by nature* 
principles of contrariety and opposition to spiritual 
life and peace, with sundry things, whose abode and 
prevalency in us is inconsistent with them. I shall 
give only one or two instances hereof. 

(1.) It will cast out all filthiness and superfluity of 
naughtiness from our minds. Without this we can 
receive no benefit by means of grace, nor perform any 
duty in a right manner* Jam. i, 27. This is that which 
stands in direct immediate opposition and contrariety 
to our being spiritually minded, so as they can have no 
consistency in the same person, and they expel one 
another like heat and cold. And where there is this 
filthiness and superfluity of naughtiness, there is neither 
life nor peace. Unclean lusts of the flesh, or of the 



380 OF SPIRITUAL MINDEDNESS 

spirit, working, tumult uating, acting themselves in the 
minds of men, will not suffer either the life of holiness 
to flourish in them, or any solid peace to abide with 
them. The soul is weakened by them as to all spiritual 
actings, and made like a troubled sea that cannot rest, 
whose waters cast up mire and dirt. Where they are 
absolutely predominant, there is an hell within, of dark- 
ness, confusion, and enmity against God, preparing 
men for an hell of punishment without to eternity : and 
according as they remain, or have any prevalency in 
us, so are spiritual life and peace impaired and obstruct- 
ed by them. Now the very nature of this grace, and 
its universal exercise, is suited to the casting out of 
all the relics of this filthiness and superfluity of naugh- 
tiness. It brings a principle into the mind directly 
contrary to that from whence they proceed. All the 
actings of it which we have described, lie in direct 
tendency to the extirpation of these causes of filthiness, 
which ruin life and peace 5 nor will they by any other 
way be cast out. If the mind be not spiritual, it will 
be carnal 5 if it mind not things above, it will fix itself 
inordinately on things below. 

(2.) That disorder which is by nature in the affec- 
tions and passions of the mind, which is directly oppo- 
site to spiritual life and peace, is cast out or cured 
hereby. It is a blessed promise of the times of the 
New Testament, of the kingdom and rule of Christ, 
that, through the efficacy of gospel grace, the lion 
shall lie down with the lamb and the leopard with the 
kid, Isa. xi. 6. Persons of the most intemperate and 
outrageous passions, shall be made meek and lovely. 
Where this is not in some measure effected, according 
to the degrees of the prevalency of such passions in 
us, we have not been made partakers of evangelical 



OF SPIRITUAL MINDEDNESS. 381 

grace. It were an easy task to demonstrate how the 
disorder of our affections and passions is destructive of 
spiritual life and peace. The contrariety that is in 
them, and the contradiction one of another, their vio- 
lence, impetuousness, and restlessness ; their readiness 
to receive and take in provocations on all occasions, 
and frequently on none at all but what imagination pre* 
sents to them, are sufficient evidences hereof. Can 
we think that life and peace inhabit that soul, wherein 
anger, wrath, envy, excess in love to earthly things, 
dwell, and on all occasions exert themselves 1 there, 
where there is a continual tumult, fighting, and rebell- 
ion, as there is where the passions of the mind are not 
under the conduct of reason nor of grace ? 

The nature and principal effect of this spiritual mind- 
eduess, is to bring all the affections and passions of 
our minds into that holy order wherein they were cre- 
ated. This was that uprightness wherein God made 
us, namely, the whole blessed order of all the powers, 
faculties, and affections of our souls, in all their opera- 
tions, in order to our living to God: and this is 
restored to us by this grace, this duty of being spirit- 
ually minded. And wherein it falls short of that per- 
fection which we had originally, (for the remainders of 
that disorder which befel us by sin will still in part 
continue,) it is recompensed by the actings of that new 
principle of gospel grace which is exercised in it : for 
every act of our affections towards God, in the power 
of grace, exceeds, and is of another nature, above that 
we could do, or attain to, in the state of nature uncor- 
rupted. Hereby are life and peace brought into our 
souls, and preserved in them. 

(3.) It is that whereby our hearts and minds are 
taken off from the world, and all inordinate love 



382 OF SPIRITUAL MINDEDNESS. 

thereto. Where this is in prevalent degree, there is 
neither life nor peace ; and every excess in it both 
weakens spiritual life and disturbs, yea, destroys, all 
solid spiritual peace. I have occasionally spoken to it 
before, as also the way whereby our minding of the 
things that are above in a due manner, doth deliver 
and preserve our souls from the snares of it \ and if we 
diligently examine ourselves, we shall find, that in our 
inordinate affections, and cleaving to these things, the 
principal causes why we thrive no more in the power 
of spiritual life, and whence we meet with so many 
disquietments and dejections of spirit, to the disturb- 
ance of our praise and rest in God, is from hence : for 
there is no grace which is not impaired by it in its 
nature, or not obstructed by it in its exercise. Where- 
fore, to be spiritually minded is life and peace, because 
it subdues and expels that inordinate love to present 
things, which is destructive of them both, and incon- 
sistent with them. 

(4.) It preserves the mind in a due and holy frame 
in the performance of all other duties. This also is 
indispensably required to the preservation of life and 
peace, especially to the improvement of them. They 
will not abide, much less thrive and flourish, in any 
persons who are negligent in holy duties, or do not 
perform them in a due manner. And there are four 
things which impede or hinder us from such an attend- 
ance to holy duties, as may be advantageous to our 
souls 5 against all which we have relief by being spirit- 
ually minded. 

(1.) Distractions. (2.) Despondencies. (3.) Weari- 
ness. (4.) Unreadiness of grace for exercise. 

(1.) Distraction of mind and thoughts, hath this evil 
effect, which many complain of, few take the right way 



OF SPIRITUAL MINDEDNESS. 383 

of deliverance from. For this evil will not be cured 
by attendance to any particular directions, without a 
change of the whole frame of our minds. Nothing can 
give us relief herein, but a prevalent delight in being 
exercised about things spiritual and heavenly. For 
hence arise all our distractions ; the want of fixing our 
minds on spiritual things with delight, makes them 
obnoxious to be diverted from them on all occasions, 
yea, to seek occasions for such diversions. It is this 
frame alone, namely, of spiritual mindedness, that will 
give us this delight : for thereby the soul is transformed 
to the likeness of spiritual things ; so as that they are 
suited to it, and pleasant to our affections. The mind 
and the things themselves, are thereby so fitted to 
each other, that on every occasion they are ready for 
mutual embraces, and not easily drawn off by any 
cause or means of the distractions so complained of; 
yea, they will all be prevented hereby. 

(2.) Despondencies in duties arise from the frequent 
incursions of the guilt of sin. The remembrance 
hereof frequently solicits the minds of persons in their 
first entrances to duty, unless they are under especial 
actings of grace, stirring them up to earnestness and 
fervency, in what they undertake. At other seasons it 
renders men lifeless and heartless, so as that they 
know not whether they had best pray or not, when 
duty and opportunity call them thereunto. To be 
spiritually minded, we have manifested in many instan- 
ces, is the great preservative against these dishearten- 
ing incursions of sin. It is the soul's watch and 
guard against them, whence ever they arise or proceed. 
No lust or corruption can be prevalent in a spiritual 
mind. And this is the principal cause of such incur- 
sions of sin, as affect the soul with a disheartening 



384 OF SPIRITUAL MINDEDNESS. 

sense of guilt. No affections can abide in any sinful 
disorder, where the mind is so affected. This als' 
gives sin an entrance to a distracting sense of guilt* 
But the sole cure hereof lies in this grace and duty. 
The like may be said of all other ways, means, and 
occasions of such incursions of sin. 

(3.) Weariness in and of spiritual duties, abates their 
tendency to the improvement of life and peace in us. 
This evil ariseth from the same cause with that of dis- 
traction before mentioned. And it is ofttimes increased 
by the weakness and indispositions of the flesh, or of 
the outward man. Sometimes the spirit is willing, 
but, through the weakness of the flesh, it is disap- 
pointed. The principal cure hereof lies in that delight 
which spiritual mindedness gives to the soul in spirit- 
ual things. For \vhere there is a constant delight in 
any thing, there will be no weariness ; at least, not 
such as shall hinder any from cleaving firmly to the 
things wherein he doth. Whilst therefore we are 
exercised in a delight in spiritual things, weariness 
cannot prevalently assault the mind. And it is the 
only relief against that weariness which proceeds from 
the indispositions of the outward man : for, as it will 
preserve the mind from attending too much to their 
solicitations, crying, spare thyself, by filling and pos- 
sessing the thoughts with other things \ so it will offer 
an holy violence to the complaints of the flesh, silen- 
cing them with a sense of, and delight in, holy duties. 

(4.) The unreadiness of grace for its due and proper 
exercise, is another thing which defeats us of the be- 
nefit of holy duties. The seasons of them are come $ 
sense of duty carries men to an attendance to them, 
and the performance of them. But when they should 
enter upon them, those graces of faith, love, fear, and 



OF SPIRITUAL MINDEDNESS. 385 

delight, wherein the soul and being of them do con- 
sist, are out of the way, unready for a due exercise ; 
so as that men take up and satisfy themselves with the 
mere outward performance of them. The heart and 
mind have been taken up with other things \ due pre- 
paration hath been wanting ; men come to them with 
reeking thoughts of earthly occasions \ and it is no 
easy matter in, or immediately out of, such a frame, to 
stir up grace to a due exercise. But herein lieth ^Jie 
very life of being spiritually minded. The nature of it 
consists in the keeping and preserving all grace in a 
readiness for its exercise as our occasions require. 

And this is an effectual way, whereby this grace 
comes to be life and peace. For they cannot be 
attained, they cannot be preserved, without such a 
constancy and spirituality in all holy duties, as we 
shall never arrive at, unless we are spiritually minded. 
Lastly ; this frame of mind brings the soul to, and 
keeps it at, its nearest approaches to heaven and bless- 
edness, wherein lie the eternal springs of life and 
peace. According to the degrees of this grace in us, 
such are those of our approaches to God. Nearness 
to him will give us our initial conformity to him, by the 
renovation of his image in us, as our presence with 
him will give us perfection therein 3 for when we see 
him we shall be like unto him. God therefore alone, 
as he is in Christ, being the fountain of life and peace, 
by our drawing nigh to him, and by our likeness of 
him, will they thrive and flourish in our souls. 



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